1 Peter 1:16 — Word Study
N1904διότι γέγραπται· ὅτι ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος εἰμι.
BSAbecausedioti it has been written:graphō■✻ [in Scripture, as a command] that Holyhagios [set apart, dedicated to God] you will be,ginomai▸ [become, come into being as] becausehoti I myselfegō [the Lord, God] holyhagios [separate from evil, morally pure] am.eimi▸
| Greek | English | Parsing |
|---|---|---|
| διότι | because | Conjunction |
| γέγραπται· | it has been written: | Verb, perfect, passive |
| ὅτι | that | |
| ἅγιοι | Holy | Adjective, nominative, plural |
| ἔσεσθε, | you will be, | Verb, present, no voice stated |
| ὅτι | because | Conjunction |
| ἐγὼ | I myself | Personal pronoun, first person, nominative |
| ἅγιος | holy | Adjective, nominative, singular |
| εἰμι. | am. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | for it is written: “Be holy, because I am holy.” |
| KJV | Because it is written, Be ye holy; for I am holy. |
| ASV | because it is written, Ye shall be holy; for I am holy. |
| YLT | because it hath been written, 'Become ye holy, because I am holy;' |
| WEB | because it is written, “You shall be holy, for I am holy.” |
| BBE | Because it has been said in the Writings, You are to be holy, for I am holy. |
Where they part company is γέγραπται· — see How Translations Differ.
The sentence is structured with a main clause followed by an imperative and a causal clause, clearly linking the command to its foundation in God's nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἅγιος
verbγράφω
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 Peter 1:16
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 — Living as Holy Peoplegenerated
1 Peter 1:16 is a directive for believers to embody holiness, reflecting the character of God. This instruction follows a reminder of their identity as those called by God, emphasizing that their conduct should mirror His nature. Peter's exhortation is rooted in the Old Testament, where God commands His people to be holy as He is holy, linking their behavior to their relationship with Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 11:44 | For I am the LORD your God; consecrate yourselves, therefore, and be holy, because I am holy. You must not defile yourselves by any creature that crawls along the ground. |
| 2 | Leviticus 19:2 | “Speak to the whole congregation of Israel and tell them: Be holy because I, the LORD your God, am holy. |
| 3 | Leviticus 20:7 | Consecrate yourselves, therefore, and be holy, because I am the LORD your God. |
| 4 | Amos 3:3 | Can two walk together without agreeing where to go? |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — ἅγιοι, hagiosgenerated
The word ἅγιος is an adjective meaning holy, derived from a root that signifies reverence. It describes both God and those dedicated to Him, indicating moral purity and separation from evil.
In this verse, it calls believers to be set apart for God, reflecting His holiness in their lives. The plural form suggests that this call is for the entire community of believers, not just individuals.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as "for it is written: 'Be holy, because I am holy.'" This is consistent across several translations, including the KJV and ASV, which also emphasize the command to be holy.
However, some translations differ slightly in wording. The YLT uses 'Become ye holy,' while the BBE states, 'You are to be holy,' indicating a slightly different nuance in the imperative form.
Sentence Structuregenerated
The main clause is introduced by the conjunction διότι, which connects the command to the reason for it. The finite verb γέγραπται (it has been written) governs the entire statement, with the imperative ἔσεσθε (you will be) as the core of the command.
This structure emphasizes the connection between the command to be holy and the foundational truth of God's own holiness, creating a cause-and-effect relationship in the believer's life.
Septuagint Backgroundgenerated
ἅγιος corresponds to the Hebrew word for holiness found in the Old Testament, particularly in Leviticus, where God commands His people to be holy. This connection underscores the continuity of God's call to holiness from the Old Testament to the New.
In the Septuagint, the concept of holiness is consistently tied to God's character, reinforcing the idea that believers are to reflect that same holiness in their lives.
In plain words — the whole versegenerated
1 Peter 1:16 teaches that believers are called to be holy because God is holy. This means living in a way that reflects God's purity and dedication, as seen in the commands given in the Old Testament.
Frequently Asked Questionsgenerated
To be holy means to be set apart for God, reflecting His moral purity and character in our lives.
Peter emphasizes holiness to remind believers of their identity and calling in Christ, encouraging them to live in a way that honors God.
Living a holy life involves making choices that align with God's will, avoiding sin, and dedicating oneself to God's service.
The command is rooted in Scripture to show that it is not a new idea, but a continuation of God's expectations for His people throughout history.
Reflection Questionsgenerated
- In what areas of my life do I need to pursue holiness more intentionally?
- How does understanding God's holiness impact my view of my own conduct?
- What practical steps can I take to reflect God's holiness in my daily life?
- How can I encourage others in my community to embrace their call to holiness?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the call to holiness and its significance in the believer's life.
The will of God is our sanctification, for He wishes His "image "-us-to become likewise His "likeness; " that we may be "holy" just as Himself is "holy." That good-sanctification, I mean-I distribute into several species,Early Church Fathers on 1 Peter 1 →
God insists that we become like him. In God’s holiness lies our salvation. Therefore those who are truly holy now in Christ are prepared for true life in him.Early Church Fathers on 1 Peter 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause it is written,.... In Leviticus 11:44 be ye holy, for I am holy: an argument the apostle knew must have weight with these persons, who were chiefly Jews, scattered abroad among the Gentiles,
Read John Gill on 1 Peter 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause it is written, Be ye holy; for I am holy. Scripture is the source of all authority in questions of doctrine and practice.
Read Robert Jamieson on 1 Peter 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am your Father, and therefore you ought to imitate and obey me: or, I that have severed you from other people, that you should be mine, , to which place particularly this seems to refer.
Read Matthew Poole on 1 Peter 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 Because it is written, Be ye holy; for I am holy. Ver. 16. Be ye holy] i.e. Separate from sin, and dedicated to God, in conformity to whom stands our happiness.
Read John Trapp on 1 Peter 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Be ye holy; for I am holy.—The better reading here is, Ye shall he holy; it is still, however, a command, not a promise—except that all God’s commands are promises. The command comes some five or six times in the Book of Leviticus, addressed not only to the Levites, but to all the people. It would, therefore, apply twice over to the recipients of this letter by virtue of their twofold consecration, in the old and in the new Israel.
Read Charles John Ellicott on 1 Peter 1 →CambridgeThe Cambridge Bible for Schools and Colleges16. because it is written, Be ye holy; for I am holy] Literally, ye shall be holy, the future, as in the Ten Commandments, having the force of the imperative. The words, which occur frequently in the Levitical code (Leviticus 11:44; Leviticus 19:2; Leviticus 20:26), were applied sometimes to the priests as such, sometimes to the whole nation as a kingdom of priests. We see from ch. 1 Peter 2:5, that the Apostle’s thought is that all members of the Church of Christ have succeeded to that character, and are sharers in the priestly function, offering spiritual sacrifices.
Read Cambridge on 1 Peter 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause it is written, Be ye holy; for I am holy - Leviticus 11:44. This command was addressed at first to the Israelites, but it is with equal propriety addressed to Christians, as the professed people of God.
Read Albert Barnes on 1 Peter 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15, 16. The positive side of the holiness is now set forth, with the same idea of fashioning yourself. Translate, but after the example of the Holy One who called you, be ye also yourselves holy in all your conduct.
Read Daniel Denison Whedon on 1 Peter 1 →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
for it is written: “Be holy, because I am holy.”
because it is written, “You shall be holy, for I am holy.”
for it is written: “Be holy, because I am holy.”
for it is written, “You shall be holy, because I am holy.”
Tyndale line
Because it is written, Be ye holy; for I am holy.
because it is written, Ye shall be holy; for I am holy.
because it is written, Ye shall be holy; for I am holy.
Because it is written, Be ye holy; for I am holy.
Because it is written, Be yee holie, for I am holie.
Strictly literal
because it is written, Be ye holy, for I am holy.
because it hath been written, 'Become ye holy, because I am holy;'
because it has been written: “Become holy, because I am holy”;
For it is written, “Be holy, because I am holy.”
From the Latin
Because it is written: You shall be holy, for I am holy.
Simplified
As Scripture says, “You are to be holy, for I am holy.”
Because it has been said in the Writings, You are to be holy, for I am holy.
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.
quoniam scriptum est : Sancti eritis, quoniam ego sanctus sum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܕܟܬܝܒ ܕܗܘܝܬܘܢ ܩܕܝܫܝܢ ܐܝܟܢܐ ܕܐܦ ܐܢܐ ܩܕܝܫ ܐܢܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
διότι γέγραπται· — ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος —
The standard critical text of the New Testament.
διότι γέγραπται· ὅτι ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος εἰμι.
The previous edition, still widely cited.
διότι γέγραπται· ὅτι ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος —
The Society of Biblical Literature edition, freely licensed.
διότι γέγραπται· ὅτι ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος —
The edition that turned scholarship toward the earliest manuscripts.
διότι γέγραπται· — ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος —
An independent critical text built from the oldest witnesses then known.
διότι γέγραπται· — ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος —
A recent critical edition following documentary evidence closely.
διότι γέγραπται· — ἅγιοι — ὅτι ἐγὼ ἅγιος εἰμι.
The reading of the majority of surviving manuscripts.
διότι γέγραπται· — ἅγιοι — ὅτι ἐγὼ ἅγιος εἰμι.
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 |
|---|---|---|
| ὅτι that | NA27, SBL, WH | NA28, Treg, Tyn, TR, Byz |
| ἔσεσθε, you will be, | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| εἰμι. am. | NA27, TR, Byz | NA28, SBL, WH, Treg, Tyn |
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 Peter 1:16
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.
διότι is a conjunction meaning 'because' or 'for the reason that,' derived from διὰ τοῦτο and ὅτι. It is used in various New Testament contexts, often conveying a stronger causal sense than ὅτι, though it can sometimes approximate its meaning. References include Luke 1:13 and Romans 1:19.
δι-ότι , conjunct., for διὰ τοῦτο, ὅτι (Lat. propterea quod),
because: Lk 1:13 2:7 21:28, Ac 13:35 18:10 20:26 22:18, Ro 1:19, 21 3:20 8:7, 21, I Co 15:9, Phl 2:26, I Th 2:8, 18 (Lft., Notes, 37) 4:6, He 11:5, 23, Ja 4:3, I Pe 1:16, 24 2:6. It is usually stronger than ὅτι, but sometimes, as in Lk 1:13, Ro 1:19, I Th 2:18, approximates to…
Read the full entry →δι-ότι, conjunction, equiv. to διὰ τοῦτο, ὅτι; 1. on this account that, because, [ef. W. 445 (415}7: Lk. ii. 7; xxi. 28; Acts [xiii. 35, where RG διό]; xvii. 31 Ree.; xx. 26 TWH Trmrg.; xxii. 18; 1 Co. xv. 9; Gal. ii. 16 (LT Tr WH ore); Phil. 11. 26; 1 Th. ii. 8; iv. 6; Heb. xi. 5, 23; Jas. iv. 3; 1 Pet. i. 16, 24; ii. 6 [Rec. διὸ καί]. 2. for (cf. Fritzsche on Ro. i. 19, vol. i. p. 57 sq.; [per contra Mey. ad loc.; Ellic. on Gal. ii. 16; (ef. Jebb in Vincent and Dickson, Modern Greek ete. ed. 2, App. § 80, 3)]): Lk. i. 13; Acts x. 20 Ree. ; xviii. 10; Ro. i. 19, 21; iii. 20; viii. 7; (1 Th. ii. 18 L T Tr WH for RG διό); [1 Pet. i. 16 Tdf. From Hdt. down.]
διότι. For διότι with its full causal force, see P Tebt I. 2453 (B.C. 117) καὶ διότι δι ἄλλων προσανενηνόχαμεν, “ἡ to my giving information through the officials ’’ (Edd.), P Giss I. 82% (A.D. 117), P Lond 243" (c. A.D. 346) (= IL. p. 300) ἵνα. . . ἀπολύσῃς αὐτοὺς διότι οἶδας καὶ αὐτὸς ὅτ]ι ἑωρτή ἐστι(ν), etc. In the papyri, however, as in the LXX and late Grk generally, the word is often practically = ὅτι, ‘‘that,’’ e.g. P Petr IL. 4(9)8 (B.c. 255-4) οἶδας δὲ διότι [ὁ] τόπος ἐρῆμός ἐστιν, P Vebt 1. 127° (8.6, owing used. | 118) ἐπὶ οὐ καὶ σὺ οὐκ ἀγνοεῖς ἐν ἣι ἐσμὲν ἀσχολί (/. -ίαι» | καὶ διότι ἐν τῆι τίο]ῦ στρα(τηγοῦ) ἐσμὲν φίυλακῆι 9), ‘* for you know how busy I am, and that I am in attendance upon the strategus’’ (Edd.), and from the inserr. OG/S 90°= (Rosetta Stone—B.C. 196) ὅπως γνώριμον ἧι διότι οἱ ἐν | Αἰγύπτωι αὔξουσι καὶ τιμῶσι τὸν θεὸν ᾿Εἰπιφανῆ Εἰὐὐχάριστον | βασιλέα, Sy//…
Read the full entry →διότι (dioti) — because.
διότι,
conjunction for διὰ τοῦτο ὅτι.. [Refs 2nd c.AD+], because, for the reason that, since, [Refs 5th c.BC+]; οὐδὲ δι᾽ ἓν ἄλλο ἢ διότι.. [Refs 5th c.BC+]
2. indirect, wherefore, for what reason, φράσω διότι.. [Refs 5th c.BC+]; σκοπεῖν διότι.. [Refs 5th c.BC+]; ἐρωτᾶν διότι.. [Refs 4th c.AD+]
II. ={ὅτι}, that, [Refs 5th c.BC+]: followed by infinitive, [Refs 2nd c.BC+]
διότι
dioti
from 1223 and 3754; on the very account that, or inasmuch as:--because
(that), for, therefore.
see GREEK for 1223
see GREEK for 3754
διότι
Cj.
on this account, because, for
διότι dioti 23x
on the account that, because, Lk. 2:7; 21:28; in as much as, Lk. 1:13; Acts 18:10
διότι di-o/ticonjConjunct. for διὰ τοῦτο ὅτι, for the reason that, since, Hdt., etc.
indirect, wherefore, for what reason, μανθάνειν διότι id. Hdt.
= ὅτι, that, id. Hdt., Dem.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
23 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
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
καὶ γενομένου παιδὸς ἄρρενος καὶ διὰ τοῦτο πρὸς αὐτὴν ἐπεστραμμένου τοῦ ἀνδρὸς Ῥούβηλον ὀνομάζει τὸν υἱόν, διότι κατʼ ἔλεον αὐτῇ τοῦ θεοῦ γένοιτο·
νουθετοῦνται δὲ ὑπὸ τῶν ἀγγέλων εἰς τὸ ἀγαθοποιεῖν, διότι εὑρέθη ἐν αὐτοῖς πονηρία.
Μήας, τῆι δὲ ιϛ, ἐπεὶ οὐ παρεγένοντο, ἅμαξαν χρησάμενος ᾖρεν. γέγραφά σοι ἵνα εἰδῆις διότι ξύλων ἀκανθίνων οὐχ ὑστεροῦσι, ἀλλὰ ἔχουσι ἱκανά, συκαμινίνων δὲ χρεία ἔσται, οὐ γὰρ ἱκανὰ
Ζήνωνι χαίρειν Μειεῦς. … μοι διότι οὐ κρινόμεθα πρὸς Στάχυν· ἠξίωσάς με ἐν τῆι ἐκείνου πόλει κρίνεσθαι. οὐ δὴ δικαίως
ἀφήσειν με, ἐὰν μὴ σὺ αὐτῶι γράψηις. πολλάκις γὰρ αὐτῶι ἀπέσταλκα ὑπομνήματα. γίνωσκε δὲ διότι οὐ πρὸς ὀφείλημα ἀπῆγμαι· τὰ γὰρ δίκαια πεποίηκα τῶι βασιλεῖ. σὺ οὖν καλῶς ἂν
γράφω (graphō) primarily means 'to write' and is derived from a sense of scratching or engraving. It encompasses various forms of writing, including inscribing letters, recording information, and expressing content in written form. In the New Testament, it appears in contexts such as recording scripture (e.g., Matthew 4:4) and writing letters (e.g., Acts 23:25). The lexicons do not show significant disagreement on its meanings.
γράφω, [in LXX chiefly for כּתב ];
to scrape, graze (Hom.), and later (Hdt.) to sketch, draw.
to write;
of forming or tracing letters on writing material: Jo 8:[6], Ga 6:11, II Th 3:17;
γράφω ; [impf. ἔγραφον]; fut. γράψω; 1 aor. ἔγραψα; pf. γέγραφα; Pass., [pres. γράφομαι]; pf. γέγραμμαι ; [plpf. 3 pers. sing. ἐγέγραπτο, Rev. xvii. 8 Lchm.]; 2 aor. ἐγράφην ; (prop. to grave, scrape, scratch, engrave ; ef. Germ. graben, eingraben ; γράψεν δὲ οἱ ὀστέον ἄχρις αἰχμή, Hom. Il. 17, 599; σήματα γράψας ἐν πίνακι, ib. 6, 169; hence to draw letters), towrite; 1. with reference to the form of the letters; to delineate (or form) letters on a tablet, parchment, paper, or other material: τῷ 8aκτύλῳ ἔγραφεν eis τὴν γῆν made figures on the ground, Jn. viii. 6 Rec. ; οὕτω γράφω so am I accustomed to form my letters, 2 Thess. iii. 17; πηλίκοις γράμμασι ἔγραψα with how large (and so, ill-formed [?]) letters I have written, Gal. vi. 11; ef. Winer, Riickert, Hilgenfeld ad loe. [for the views of those who regard éyp. as covering the close of the Ep. only, see Bp. Lghtft. and Mey.; cf. W.…
Read the full entry →γράφω. Deissmann (BS, pp. 112 ff. 249 f.) has shown the widespread juristic_use in the papyri of the ‘* biblical” γέγραπται with reference to the regulative and authoritative character
γράφω (graphō) — to write.
γράφω [ᾰ],
future -ψω[Refs 5th c.BC+]aorist ἔγραψα, Epic dialect γράψα [Refs 8th c.BC+]: perfect γέγραφα [Refs 5th c.BC+]:—middle, future γράψομαι [Refs 5th c.BC+]: aorist ἐγραψάμην [Refs 5th c.BC+]:—passive, future γρᾰφήσομαι [Refs 5th c.BC+], etc.: aorist ἐγράφην [ᾰ], [Refs 5th c.BC+]: perfect γέγραμμαι (also in middle sense, see near the end), 3rd.pers. singular ἔγραπται [Refs 3rd c.AD+]; participle ἐγραμμένος or ἠγρ- [Refs 1st c.AD+]: 3rd.pers. plural γεγράφαται [Refs], Doric dialect γεγράβανται [Refs]: pluperfect ἐγέγραπτο [Refs 5th c.BC+]: 3rd.pers. plural ἐγεγράφατο [Refs 8th c.BC+] only in aorist active:—scratch, graze, αἰχμὴ γράψεν οἱ ὀστέον ἄχρις [Refs 8th c.BC+]; γράψας ἐν πίνακι πτυκτῷ θυμοφθόρα πολλά having marked or drawn signs thereon, [Refs]represent by lines, draw, paint, [Refs 5th c.BC+]; γῆς περιόδους γ. draw maps, [Refs 5th…
Read the full entry →γράφω
grapho
a primary verb; to "grave", especially to write; figuratively, to
describe:--describe, write(-ing, -ten).
γράφω
v.
I write
γράφω graphō 191x
to engrave, write, according to the ancient method of writing on plates of metal, waxes tables, etc., Jn. 8:6, 8; to write on parchment, paper, etc., generally, Mt. 27:37, et al.; to write letters to another, Acts 23:25; 2 Cor. 2:9; 13:10, et al.; to describe in writing, Jn. 1:46; Rom. 10:5; to inscribe in a catalogue, etc., Lk. 10:20; Rev. 13:8; 17:8, et al.; to write a law, command, or enact in writing, Read the full entry →
γράφω Orig. sense, to scratch, scrape, graze, αἰχμὴ γράψεν ὀστέον Il.; σήματα γράψας ἐν πίνακι having scratched marks as tokens on a tablet, id. Il.:—then, to represent by lines drawn, to delineate, draw, paint, Hdt., Aesch.; εἰκὼν γεγραμμένη Ar.: also in Mid., ζῷα γράφεσθαι ῀ ζωγραφεῖν, Hdt.
to express by written characters, to write, τι id. Hdt.; γο. τινά to write a person's name, Xen.; γ. ἐπιστολήν, etc., id. Xen.; γρ. τι εἰς διφθέρας Hdt.
to inscribe, like ἐπιγράφω, γρ. εἰς στήλην Eur., Dem.
to write down, γρ. τινὰ αἴτιον to set him down as the cause, Hdt.
to register, enrol, γρ. τινὰ τῶν ἱππευόντων among the cavalry, Xen.; Κρέοντος προστάτου γεγράψομαι, as a dependent of Creon…
Verb-RPI-3S — Verb · perfect · passive · indicative · third person · singularperfect passive indicative — a past action whose result still stands.
V-RPI-3S Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Indicative Person: third Number: Singular
205 occurrences in the New Testament, rendered 31 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 192 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 111 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀποδεῖ γὰρ τὰ μιμήματα τῶν ἀρχετύπων, τὰ δ’ ἀπὸ τῶν μιμημάτων γραφόμενα καὶ πλαττόμενα πολὺ μᾶλλον, ἅτε μακρὰν ἀφεστῶτα τῆς ἀρχῆς·
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ πρᾶξις ἔστω Ἀγαθίνωι καὶ Πατῆτι ἐκ τοῦ δεδανεισμένου Πανᾶτος καὶ
καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ μὴ ποιῇ καθὰ γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ παραχρῆμα ἡμιόλιον ἢ τὴν ἐσομένην ἐν τῇ ἀγορᾶι τιμήν,
ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The Greek word ἅγιος (i.e., *hagios*) means holy or sacred, derived from a root indicating reverence. It refers to things and places dedicated to God, such as temples, and to persons, including angels and saints. In the New Testament, it is often applied to God, Christ, and believers, emphasizing moral purity and separation for divine service. Notably, it can also imply a sense of veneration.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἅγιος, -α, ον
(< τό ἅγός, religious awe; ἅζω, to venerate),
[in LXX chiefly for קֹ֫דֶשׁ;]
primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. Its highest application is to God himself, in his purity, majesty, and glory: Lk 1:49, Jo 17:11, Re 4:8. Hence
ἅγιος, -a, -ov, (fr. τὸ dyos religious awe, reverence ; dl, ἅζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 1187), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for wap; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, ete.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 83; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, ¢.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Mace. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.) ; spec. that part of the temple or tabernacle which is called ‘the holy place’…
Read the full entry →ἅγιος. The adjective is common as a title of the gods in the inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ : cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων. The superlative may be further illustrated (cf. Jude?) from the oldest recovered Christian letter P Amh I. 3(a)iii 22f. (between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff. For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. : ἁγιότης, ἁγιωσύνη. ᾿Αγιότης, as a title, is found in the late P Giss I. 55° (vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another --ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος, see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84, On the “‘profane” warrant for ἁγιωσύνη…
Read the full entry →ἅγιος (hagios) — holy.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
I.1. of things, especially temples, ἈΦροδίτης ἱρὸν ἅ.[Refs 5th c.BC+]; ἱρο᾽ν Ἡρακλέος ἅ.[Refs 5th c.BC+]; μητρός.. ἐστι πατρὶς ἁγιώτερον[Refs 4th c.BC+]; ἅ., τό, temple, [LXX+NT]Holy of Holies, [NT]
I.2. of persons, holy, pure, [LXX+5th c.BC+] οἱ ἅ. the Saints, [NT] πνεῦμα ἅ. the Holy Spirit, [NT] adverb ἁγίως καὶ σεμνῶς ἔχειν[Refs 5th c.BC+]
II. in bad sense, accursed, execrable, [Refs 8th c.BC+]; rare in Attic dialect (see. above). (Possibly cognate with Sanskrit yajati 'sacrifice'.)
ἅγιος (hagios) — holy: saint.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
ἅγιος
hagios
from hagos (an awful thing) (compare 53, 2282); sacred (physically,
pure, morally blameless or religious, ceremonially,
consecrated):--(most) holy (one, thing), saint.
see GREEK for 53
see GREEK for 2282
ἅγιος, ία, ον
Adj
set apart, holy, sacred
ἅγιος hagios 233x
separate from common condition and use; dedicated. Lk. 2:23; hallowed; used of things, τὰ ἅγια, the sanctuary; and of persons, saints, e.g., members of the first Christian communities; pure, righteous, ceremonially or morally; holy
ἅγιος ἄγος devoted to the gods, sacred, holy, Lat. sacer:
of things, esp. temples, Hdt., Xen., etc.: τὸ ἅγιον the Temple, τὰ ἅγια τῶν ἁγίων theHoly of Holies, NTest.
of persons, holy, pure, Ar.; adv. ἁγίως, Isocr., NTest.—The word never occurs in Hom. or Trag., ἁγνός being used instead.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
228 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 234 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 438 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.
Ἐπεὶ δ’ ὁ σύμπας κόσμος ἐτελειώθη κατὰ τὴν ἑξάδος ἀριθμοῦ τελείου φύσιν, τὴν ἐπιοῦσαν ἡμέραν ἑβδόμην ἐσέμνυνεν ὁ πατὴρ ἐπαινέσας καὶ ἁγίαν προσειπών·
καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δʼ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον.
ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
περὶ τοῦ ὀρόβου Τηλέμαχον ἰδεῖν ἢ Ἀρτέμωνα. Μητροδώρωι τὴν παρὰ Νέστου ἐντολὴν ἀποδοῦναι. Ἀγίαν τὸν παρὰ Μακίνου ὑπηρέτην ἰδεῖν. ἐκ τῆς ὑπερορίας τῶν ὑποδιφθέρων τί τέλος ἐστίν. Φοίνικα
τὸ προσκύνημα τοῦ ἁγίου τόπου καὶ τοῦ γράψαντος παρὰ πᾶσι τοῖς θεοῖς Φιλόσοφος
⳨ τῷ ἁγίῳ μοναστηρίῳ ἄπα Δωροθέου … … … … η … ω ἀπὸ ἐποικίου Νειλάμμωνος παρὰ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PNM-2P — Verb · present · no voice stated · imperative · second person · pluralpresent no voice stated imperative — an action in progress.
V-PNM-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: second Number: Plural
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
The Greek word ἅγιος (i.e., *hagios*) means holy or sacred, derived from a root indicating reverence. It refers to things and places dedicated to God, such as temples, and to persons, including angels and saints. In the New Testament, it is often applied to God, Christ, and believers, emphasizing moral purity and separation for divine service. Notably, it can also imply a sense of veneration.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἅγιος, -α, ον
(< τό ἅγός, religious awe; ἅζω, to venerate),
[in LXX chiefly for קֹ֫דֶשׁ;]
primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. Its highest application is to God himself, in his purity, majesty, and glory: Lk 1:49, Jo 17:11, Re 4:8. Hence
ἅγιος, -a, -ov, (fr. τὸ dyos religious awe, reverence ; dl, ἅζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 1187), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for wap; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, ete.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 83; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, ¢.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Mace. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.) ; spec. that part of the temple or tabernacle which is called ‘the holy place’…
Read the full entry →ἅγιος. The adjective is common as a title of the gods in the inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ : cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων. The superlative may be further illustrated (cf. Jude?) from the oldest recovered Christian letter P Amh I. 3(a)iii 22f. (between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff. For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. : ἁγιότης, ἁγιωσύνη. ᾿Αγιότης, as a title, is found in the late P Giss I. 55° (vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another --ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος, see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84, On the “‘profane” warrant for ἁγιωσύνη…
Read the full entry →ἅγιος (hagios) — holy.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
I.1. of things, especially temples, ἈΦροδίτης ἱρὸν ἅ.[Refs 5th c.BC+]; ἱρο᾽ν Ἡρακλέος ἅ.[Refs 5th c.BC+]; μητρός.. ἐστι πατρὶς ἁγιώτερον[Refs 4th c.BC+]; ἅ., τό, temple, [LXX+NT]Holy of Holies, [NT]
I.2. of persons, holy, pure, [LXX+5th c.BC+] οἱ ἅ. the Saints, [NT] πνεῦμα ἅ. the Holy Spirit, [NT] adverb ἁγίως καὶ σεμνῶς ἔχειν[Refs 5th c.BC+]
II. in bad sense, accursed, execrable, [Refs 8th c.BC+]; rare in Attic dialect (see. above). (Possibly cognate with Sanskrit yajati 'sacrifice'.)
ἅγιος (hagios) — holy: saint.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
ἅγιος
hagios
from hagos (an awful thing) (compare 53, 2282); sacred (physically,
pure, morally blameless or religious, ceremonially,
consecrated):--(most) holy (one, thing), saint.
see GREEK for 53
see GREEK for 2282
ἅγιος, ία, ον
Adj
set apart, holy, sacred
ἅγιος hagios 233x
separate from common condition and use; dedicated. Lk. 2:23; hallowed; used of things, τὰ ἅγια, the sanctuary; and of persons, saints, e.g., members of the first Christian communities; pure, righteous, ceremonially or morally; holy
ἅγιος ἄγος devoted to the gods, sacred, holy, Lat. sacer:
of things, esp. temples, Hdt., Xen., etc.: τὸ ἅγιον the Temple, τὰ ἅγια τῶν ἁγίων theHoly of Holies, NTest.
of persons, holy, pure, Ar.; adv. ἁγίως, Isocr., NTest.—The word never occurs in Hom. or Trag., ἁγνός being used instead.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
228 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 234 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 438 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.
Ἐπεὶ δ’ ὁ σύμπας κόσμος ἐτελειώθη κατὰ τὴν ἑξάδος ἀριθμοῦ τελείου φύσιν, τὴν ἐπιοῦσαν ἡμέραν ἑβδόμην ἐσέμνυνεν ὁ πατὴρ ἐπαινέσας καὶ ἁγίαν προσειπών·
καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δʼ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον.
ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
περὶ τοῦ ὀρόβου Τηλέμαχον ἰδεῖν ἢ Ἀρτέμωνα. Μητροδώρωι τὴν παρὰ Νέστου ἐντολὴν ἀποδοῦναι. Ἀγίαν τὸν παρὰ Μακίνου ὑπηρέτην ἰδεῖν. ἐκ τῆς ὑπερορίας τῶν ὑποδιφθέρων τί τέλος ἐστίν. Φοίνικα
τὸ προσκύνημα τοῦ ἁγίου τόπου καὶ τοῦ γράψαντος παρὰ πᾶσι τοῖς θεοῖς Φιλόσοφος
⳨ τῷ ἁγίῳ μοναστηρίῳ ἄπα Δωροθέου … … … … η … ω ἀπὸ ἐποικίου Νειλάμμωνος παρὰ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο