1 Peter 2:1 — Word Study
N1904Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
BSAHaving put asideapotithēmi▸ thereforeoun [as a consequence of your new life] allpas [every kind of] malicekakia [evil, wickedness] andkai allpas deceitdolos [trickery, cunning] andkai hypocrisieshupokrisis [pretending to be something you're not] andkai enviesphthonos [jealousy, resentment] andkai allpas evil speakingskatalalia [evil-speaking, backbiting]
| Greek | English | Parsing |
|---|---|---|
| Ἀποθέμενοι | Having put aside | Verb, second aorist, middle |
| οὖν | therefore | Conjunction |
| πᾶσαν | all | Adjective, accusative, singular |
| κακίαν | malice | Noun, accusative, singular |
| καὶ | and | Conjunction |
| πάντα | all | Adjective, accusative, singular |
| δόλον | deceit | Noun, accusative, singular |
| καὶ | and | Conjunction |
| ὑποκρίσεις | hypocrisies | Noun, accusative, plural |
| καὶ | and | Conjunction |
| φθόνους | envies | Noun, accusative, plural |
| καὶ | and | Conjunction |
| πάσας | all | Adjective, accusative, plural |
| καταλαλιάς, | evil speakings | Noun, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy, and slander. |
| KJV | Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, |
| ASV | Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, |
| YLT | Having put aside, then, all evil, and all guile, and hypocrisies, and envyings, and all evil speakings, |
| WEB | Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, |
| BBE | So putting away all wrongdoing, and all tricks and deceits and envies and evil talk, |
Where the translations differ is in the rendering of Ἀποθέμενοι and the various terms for malice and deceit — see How Translations Differ.
This verse consists of a single main clause that lists the negative traits to be removed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀποτίθημι
verbἀποτίθημι
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 2:1
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 — Ethical Exhortations in 1 Petergenerated
1 Peter 2:1 encourages Christians to abandon negative traits that hinder spiritual growth. Peter emphasizes the importance of shedding behaviors like malice and deceit, which are incompatible with the new life believers have received through Christ. This call to action is foundational for the community's moral conduct, linking their identity in Christ to their ethical responsibilities.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Peter 1:18–25 | For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, |
| 2 | 1 Peter 4:2 | Consequently, he does not live out his remaining time on earth for human passions, but for the will of God. |
| 3 | Isaiah 2:20 | In that day men will cast away to the moles and bats their idols of silver and gold— the idols they made to worship. |
| 4 | Isaiah 30:22 | So you will desecrate your silver-plated idols and your gold-plated images. You will throw them away like menstrual cloths, saying to them, “Be gone!” |
| 5 | Ezekiel 18:31–32 | Cast away from yourselves all the transgressions you have committed, and fashion for yourselves a new heart and a new spirit. Why should you die, O house of Israel? |
The Treasury of Scripture Knowledge — 52 references, hung on the phrase they belong to
The Key Word — Ἀποθέμενοι, apotithēmigenerated
The word ἀποτίθημι (i.e., *apotithemi*) is a second aorist middle participle, meaning 'having put aside.' It suggests a deliberate action of removing something, akin to taking off old clothing. This term is often used metaphorically in the New Testament to signify renouncing sinful behaviors.
In this context, it indicates that believers should actively choose to discard negative traits that are not fitting for those who have been transformed by their faith. The middle voice implies that the action is performed by the subject for their own benefit, reinforcing the personal responsibility of the believer.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as Rid yourselves, which is echoed in the Young's Literal Translation as Having put aside. Both emphasize the active role of the believer in discarding negative traits.
However, the King James Version and American Standard Version use laying aside, which conveys a similar meaning but with a slightly different nuance, suggesting a more passive action. The New American Standard Bible and World English Bible align closely with the BSB, using putting away.
Sentence Structuregenerated
The main verb of the verse is Ἀποθέμενοι, having put aside, which governs the entire structure. The verse comprises a single main clause with a list of negative behaviors that follow, all serving as the object of the action.
The list includes multiple noun phrases: κακίαν (malice), δόλον (deceit), ὑποκρίσεις (hypocrisies), φθόνους (envies), and καταλαλιάς (evil speakings). Each term adds to the comprehensive nature of the behaviors to be discarded.
Septuagint Backgroundgenerated
The Greek term ἀποτίθημι appears in the Septuagint, where it translates the Hebrew word נוּחַ (H5117), meaning 'rest.' This connection emphasizes the concept of laying aside burdens or negative traits, similar to how one might rest from labor.
In the context of ethical living, this term reinforces the idea of believers resting from their old ways, aligning with the broader themes of renewal and transformation found throughout the Scriptures.
In plain words — the whole versegenerated
1 Peter 2:1 tells us to rid ourselves of negative behaviors like malice, deceit, hypocrisy, envy, and slander. This instruction is part of living out our new life in Christ, reflecting the changes that have taken place within us.
Frequently Asked Questionsgenerated
It means to actively remove harmful attitudes and behaviors that can disrupt our relationships and spiritual growth, as these traits are not fitting for those who follow Christ.
These behaviors are common obstacles to spiritual maturity and community harmony, and addressing them is crucial for living a life that reflects Christ's love.
Practically, this can involve self-reflection, accountability with others, and seeking God's help through prayer and Scripture to transform our hearts and minds.
This metaphor illustrates the desire for spiritual nourishment and growth, suggesting that just as babies crave milk for physical growth, believers should crave spiritual truths for their spiritual development.
Reflection Questionsgenerated
- What negative behaviors do I need to lay aside in my own life?
- How can I encourage others in my community to remove harmful attitudes?
- In what ways can I cultivate a deeper craving for spiritual truths?
- How does understanding my new identity in Christ help me to put aside these negative traits?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to emphasize the need for moral purity and transformation in the lives of believers.
Wherefore also Peter says: "Laying therefore aside all malice, and all guile, and hypocrisy, and envy, and evil speaking, as new-born babes, desire the milk of the word, that ye may grow by it to salvation;Early Church Fathers on 1 Peter 2 →
This verse upsets the heretics, who like to think that natures are good or bad in themselves and therefore cannot be changed. But what Peter says is fully in line with the words of Jesus: “You must be born again.”Early Church Fathers on 1 Peter 2 →
As you have been born again by the Word of the living God, lay aside all malice, for an infant has no malice in him.Early Church Fathers on 1 Peter 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 2:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore, laying aside all malice,.... Since the persons the apostle writes to were born again, and therefore ought to love one another, he exhorts them to the disuse of such vices as were
Read John Gill on 1 Peter 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, Laying aside - once for all. So [ apothemenoi (G659)] aorist, as a garment put off.
Read Robert Jamieson on 1 Peter 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 PETER CHAPTER 2 The apostle exhorteth the Christian converts to lay aside all uncharitableness. He showeth their privileges through Christ, the chief corner stone. ,12 He beseecheth them to abstain from fleshly lusts, and by their good conversation to promote God’ s glory among the Gentiles. He enforceth obedience to magistrates, and teacheth servants to obey their masters, and to suffer patiently for well-doing, after the example of Christ. Having in the former chapter mentioned the new birth, , and exhorted to brotherly love, as agreeable to it, , he begins this chapter with a dehortation, wherein he dissuades them from those vices which are contrary to the state of regenerate men in…
Read Matthew Poole on 1 Peter 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, Ver. 1. All malice and all guile] Out with this leaven utterly, 1 Corinthians 5:7. Howsoever we otherwise fail, let us not in these be found faulty at all. These are not the spots of God’ s children, Deuteronomy 32:5. They are without gall, without guile, children that will not lie: they do not wallow or allow themselves in any kind of these evils; which are therefore plurally expressed.
Read John Trapp on 1 Peter 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Wherefore.—That is, Because the Pauline teaching is correct which brings the Gentiles up to the same level with the Jews. It may be observed that this newly enunciated principle is called by St. Peter in the previous verse of the last chapter, a “gospel,” or piece of good news, for all parties. Laying aside.—This implies that before they had been wrapped up in these sins. There had been “malice” (i.e., ill will put into action) on the part of these Hebrew Christians against their Gentile brethren, and “guile,” and “hypocrisies,” and “jealousies,” which are all instances of concealed malice. Of these three, the first plots, the second pretends not to plot, and the third rejoices to think…
Read Charles John Ellicott on 1 Peter 2 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER II. We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, 1-3. And come to God to be made living stones, and be built up into a spiritual temple, 4, 5. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, 6-8. True believers are a chosen generation, a royal priesthood, c., 9, 10. They should abstain from fleshly lusts, 11. Walk uprightly among the Gentiles, 12. Be obedient to civil authority, according to the will of God, 13-15. Make a prudent use of their Christian liberty, 16. Fear God and honour the king, 17. Servants should be subject to their masters, and serve them…
Read AdamClarke on 1 Peter 2 →CambridgeThe Cambridge Bible for Schools and Colleges1. Wherefore laying aside] The sequence of thought goes on, as is seen in the “new-born babes” of the next verse, from the thought of the “regeneration” of believers expressed in chap. 1 Peter 1:3; 1 Peter 1:23. As entering on a new and purer life they are to “lay aside” (compare the use of the kindred noun in connexion with baptism in chap. 1 Peter 3:21) the evil that belongs to the old. As far as the list of evils is concerned, they point, especially in the “hypocrisies and evil speakings,” to the besetting sins of the Jewish rather than the Gentile character, as condemned by our Lord (Matthew 23 et al.) and St James (James 3:4), and so confirm the view which has been here taken, that the…
Read Cambridge on 1 Peter 2 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore laying aside - On the word rendered laying aside, see Romans 13:12; Ephesians 4:22, Ephesians 4:25; Colossians 3:8.
Read Albert Barnes on 1 Peter 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
Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy, and slander.
Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,
Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy, and slander.
So get rid of all evil and all deceit and hypocrisy and envy and all slander.
Tyndale line
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings,
Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings,
Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings,
Wherefore, laying aside all maliciousnes, and all guile, and dissimulation, and enuie, and all euill speaking,
Strictly literal
Laying aside therefore all malice and all guile and hypocrisies and envyings and all evil speakings,
Having put aside, then, all evil, and all guile, and hypocrisies, and envyings, and all evil speakings,
Having put aside, then, all evil, and all guile, and hypocrisies, and envyings, and all evil speakings,
Therefore put aside all evil, all deceit, hypocrisy, envy, and all slander.
From the Latin
Wherefore laying away all malice, and all guile, and dissimulations, and envies, and all detractions,
Simplified
So give up all the evil things that you do: all your dishonesty, hypocrisy, and jealousy, all the ways you speak badly about others.
So putting away all wrongdoing, and all tricks and deceits and envies and evil talk,
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.
Deponentes igitur omnem malitiam, et omnem dolum, et simulationes, et invidias, et omnes detractiones,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢܝܚܘ ܗܟܝܠ ܡܢܟܘܢ ܟܠܗ ܒܝܫܘܬܐ ܘܟܠܗ ܢܟܠܐ ܘܡܣܒ ܒܐܦܐ ܘܚܣܡܐ ܘܡܐܟܠ-ܩܪܨܐ
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.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
The standard critical text of the New Testament.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
The previous edition, still widely cited.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
The Society of Biblical Literature edition, freely licensed.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ — καὶ φθόνους καὶ πάσας καταλαλιάς,
The edition that turned scholarship toward the earliest manuscripts.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
An independent critical text built from the oldest witnesses then known.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
A recent critical edition following documentary evidence closely.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
The reading of the majority of surviving manuscripts.
Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,
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 |
|---|---|---|
| ὑποκρίσεις hypocrisies | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 2:1
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀποτίθημι (i.e., *apotithemi*) means to put off or aside, often used in a metaphorical sense to indicate renouncing or laying aside something, such as garments or ethical behaviors. In the New Testament, it appears in contexts like Acts 7:58 and Romans 13:12, always in the middle voice, suggesting an action taken by oneself. The lexicons do not present significant disagreements on its meaning.
ἀπο-τίθημι,
[in LXX chiefly for נוּחַ hi.;]
to put off or aside; in NT always mid.,
to put off from oneself as a garment: τ. ἱμάτια, Ac 7:58; metaph., in ethical sense, to put of, lay aside: Ro 13:12, Eph 4:22, 25, Col 3:8, He 12:1, Ja 1:21, I Pe 2:1;
to stow away, put: ἐν τ. φυλακῇ (MM, s.v.), Mt 14:3.†
ἀπο-τίθημι : 2 aor. mid. ἀπεθέμην ; [fr. Hom. down]; to put off or aside; in the N. T. only mid. to put off from one’s self: τὰ ἱμάτια, Acts vii. 58 ; [to lay up or away, ἐν τῇ φυλακῇ (i. e. put), Mt. xiv. 3 L T Tr WH (so εἰς φυλακήν, Lev. xxiv. 12; Num. xv. 34; 2 Chr. xviii. 26; Polyb. 24, 8, 8; Diod. 4, 49, etc.)]; trop. those things are said to be put off or away which any one gives up, renounces: as τὰ ἔργα τοῦ σκότους, Ro. xiii. 12; — Eph. iv. 22 [οἵ W. 347 (325); B.274 (236) ], 25; Col. iii. 8; Jas. i. 21; 1 Pet. ii. 1; Heb. xii. 1 ; (τὴν ὀργήν, Plut. Coriol. 19; τὸν πλοῦτον, τὴν μαλακίαν, etc. Luc. dial. mort. 10, 8; τ. ἐλευθερίαν kx. παρρησίαν, ibid. 9, ete.).
ἀποτίθημι. The phrase of Mt 143 (LXX a/.) is found nearly in P Eleph 12 (B.C. 223-2) γεγράφαμεν . . . τῶι φυλακίτηι . .. ἀποθέσθαι αὐτοὺς εἰς THY φυλακήν. The label on a mummy, Preisigke 3553, has ἀποτεθ(ειμένη) following ἔνδον ἐστίν, ““ 15 enclosed within.” In P Flor II. 1252 (A.D. 254) τὰ ἀποτεθέντα γένη ἐν Φιλαγρίδι is “ the goods that were stored at P.” So P Ryl II. 125*4 (a.p. 28-9) τὰ ὑπὸ τῆς μητρός μου ἀποτεθειμένα ἐν πυξιδίῳ ἔτι ἀπὸ τοῦ ts [ἔτους) Καίσαρος͵ “certain articles deposited ina little box by my mother as far back as in the 16th year of Augustus” (Edd.). A weakening of the sense of the verb is seen in the fourth century P Oxy I. 120!%; παραμένοντά pot ἄχρις ἂν γνῶ πῶς τὰ κατ᾽ αἰμαὶ ἀποτίθαιται, ““ἴο stay with me until I know the position of my affairs”…
Read the full entry →ἀποτίθημι (apotithēmi) — to put aside.
ἀποτίθημι,
put away, stow away, δέπας δ᾽ ἀπέθηκ᾽ ἐνὶ χηλῷ[Refs 8th c.BC+]: metaphorically, 'pigeon-hole', class, [Refs 6th c.AD+]
2. expose a child, [Refs 5th c.BC+]
II. middle (aorist I participle ἀποθησαμένη[Refs 5th c.AD+], put away from oneself, lay aside, τεύχεα κάλ᾽ ἀποθέσθαι ἐπὶ χθονί[Refs 8th c.BC+]; τὴν Σκυθικὴν στολὴν ἀ. put it off, [Refs 5th c.BC+]; ἀ. κόμας cut it off, in mourning, [Refs 5th c.BC+]; ἀ. τὸν νόμον set aside, i.e. disregard, the law, [Refs 5th c.BC+]; ἀ. τὰν Ἀφροδίταν quell desire, [Refs 5th c.BC+]
II.2. put away from oneself, avoid, ἀποθέσθαι ἐνιπήν wipe away the reproach, [Refs 8th c.BC+]
ἀποτίθημι
apotithemi
from 575 and 5087; to put away (literally or figuratively):--cast off,
lay apart (aside, down), put away (off).
see GREEK for 575
see GREEK for 5087
ἀποτίθημι
v.
I lay off or aside, renounce
ἀποτίθημι apotithēmi 9x
mid: to lay off, lay down or aside, as garments, Acts 7:58; me
ἀποτίθημι to put away, stow away, Il.
Mid. to put away from oneself, lay aside, of arms and clothes, id. Il., Hdt.; ἀπ. τὸν νόμον to put aside, i. e. disregard, the law, Thuc.
to avoid, escape, of something odious, Il.
to put by for oneself, stow away, Ar., Xen.
ἀποτίθεσθαι εἰς αὖθις to put off, defer Eur., Xen., etc.
Verb-2AMP-NPM — Verb · second aorist · middle · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AMP-NPM Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: Participle Case: Nominative Number: Plural Gender: Masculine
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
9 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 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.
οἱ δ’ ἀποθέμενοι πολὺ βάρος πραγματειῶν, ὅσον ἕωθεν εἰς ἑσπέραν ἦσαν ἐπηχθισμένοι, καὶ ἐπανελθόντες οἴκαδε πρὸς ἡσυχίαν τρέπονται καὶ καταδαρθόντες ὕπνῳ βαθεῖ τὸν μεθημερινὸν πόνον ἐκνοσηλεύονται, καὶ πάλιν νεαλεῖς καὶ ἀκμῆτες γενόμενοι σπεύδουσιν…
λαβόντες οὖν ἐπὶ τούτοις τὴν χώραν καὶ κτίσαντες πόλεις καρτερὰς τέκνα τε καὶ γυναῖκας καὶ τἆλλα ὅσα συμπεριάγειν μέλλουσιν αὐτοῖς ἂν ἦν ἐμπόδια τοῦ πονεῖν ἀπέθεντο εἰς αὐτάς.
ἐκεῖνος γάρ, ζήλου ἐμπεσόντος περὶ τῆς ἱερωσύνης καὶ στασιαζουσῶν τῶν φυλῶν, ὁποία αὐτῶν εἴη τῷ ἐνδόξῳ ὀνόματι κεκοσμημένη, ἐκέλευσεν τοὺς δώδεκα φυλάρχους προσενεγκεῖν αὐτῷ ῥάβδους ἐπιγεγραμμένας ἑκάστης φυλῆς κατ̓ ὄνομα: καὶ λαβὼν αὐτὰς ἔδησεν καὶ…
ἡμᾶς … … αὐτοῦ δεδομένας διαστολὰς τὸν μὲν κωμάρχην … … … ς ἡμῶν ἀπέθεντο εἰς τὴν ἐν τῆι κώμηι ἅλω … … τὸν θησαυρὸν ἀπόντων ἡμῶν ἐξέλαβον
r Εὐδαιμονὶς Ἀλίνηι τῆι θυγατρὶ χαίρειν. εὔχομαί σε πρὸ πάντων εὐκαίρως ἀποθέσθαι τὸ βάρος καὶ λαβεῖν φάσιν ἐπὶ ἄρρενος. τῆι κθ ἀνέπλευσας καὶ τῆι ἑξῆς κατέσπακα.
δός, ὅπου δύναται τα … υνη ποιῆσαι τέσσαρας … ας ἢ καὶ πρός, δύνασθε ἀποθέσθαι ἐν τῇ ε … … ὅπου εἰσὶν οἱ τα … … εἰς τοὺς μείζονας
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 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 110 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 μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
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’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
κακία (kakia) refers to badness or moral wickedness, contrasting with excellence. It encompasses concepts like depravity, malignity, and trouble, appearing in various New Testament passages such as Acts 8:22 and Romans 1:29. The term also has a broader usage in late Greek, indicating evil or misfortune, as noted in Matthew 6:34. Notably, the lexicons agree on its meanings without significant disagreement.
κακία, -as, ἡ, (kaxds), [fr. Theognis down], Sept. chiefly for }9, and ΠΡ; 1. malignity, malice, ill-will, desire toinjure: Ro.i. 29; Eph. iv. 31; Col. iii. 8; Tit. iii. $; Jas. i. 21; 1 Pet. ii. 1. 2. wickedness, depravity: 1 Co. v. 8 [ef. W. 120 (114)]; xiv. 20; Acts viii. 22 (ef. 21); wickedness that is not ashamed to break the laws, 1 Pet. ii. 16. 3. Hellenistically, evil, trouble: Mt. vi. 34 (as Amos iii. 6; [1 S. vi. 9]; Eccl. vii. 15 (14); xii. 1; Sir. xix. 6; 1 Mace. vii. 23, ete.).
κακία is used in P Petr II. 23(1)9 (Ptol.) ἰδ[όϊντες τὴν κακίαν τῶν ἡμῶν, apparently of the damage done to a crop of rye and barley by hail (?): cf. P Flor 11. 176% (A.D. 256) ἐκ τῆς τῶν σύκων κακίας. In P Petr II. 19(2)5 (Ptol.) διὰ τὴν ἐν[εστ]ῶσαν Ὁ κακίαν, the reference is to the *‘idleness ueqore| certain workmen. For the stronger meaning ‘‘ malice,” τε wickedness,” see P Rein 715 (B.c. 141?) διὰ πάση]ς ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν [κ]ακίας ἔχειν, “je restai complétement tranquille, n’ayant aucun soupgon qwil me cherchat malice” (Ed.), P Oxy VIII. 1101? (A.D. 367— 70) εἴτε ὑπὸ κακίας ἢ Kal ὑπὸ κακο[βουλεία]ς τῆς πρ[ο]αιρέσεως, ‘‘ whether from malice or from perversity of judgment ” (Ed.); also Pretsighe 4127® ἀλότριον ἐμαυτὸν ἐποιησάμην πάσης κακείας kal wdo[ys. . (]οτος kal ἁγνεύσας és πολὺν xpév[ov. The special usage in Mt 6% is supported by the LXX, where κακία frequently…
Read the full entry →κακία (kakia) — evil.
κᾰκία, ἡ,
(κακός) badness in quality, opposed to ἀρετή (excellence), [Refs 6th c.BC+]; κακίᾳ ἡνιόχων by their incapacity, [Refs] defects, [Refs 2nd c.AD+]
2. cowardice, faint-heartedness, [Refs 5th c.BC+]
3. moral badness, vice, μετ᾽ ἀρετῆς ἀλλ᾽ οὐ μετὰ κακίας [Refs 5th c.BC+]; ἡ ἀρετή, ὡσαύτως δὲ.. καὶ ἡ κ. [Refs 5th c.BC+]; personified in the Fable of Prodicus, [Refs 5th c.BC+]
4. Philos., [Refs 3rd c.AD+]
II. ill-repute, dishonour, κ. ἀντιλαβεῖν [Refs 5th c.BC+]
II.2. hurt, damage done or suffered, [LXX+NT]
κακία
kakia
from 2556; badness, i.e. (subjectively) depravity, or (actively)
malignity, or (passively) trouble:--evil, malice(-iousness),
naughtiness, wickedness.
see GREEK for 2556
κακία, ας, ἡ
n.f.
evil, wickedness, malice
κακία kakia 11x
malice, malignity, Rom. 1:29; Eph. 4:31; wickedness, depravity, Acts 8:22; 1 Cor. 5:8; in NT evil, trouble, calamity, misfortune, Mt. 6:34
κακία κα^κία, ἡ, κακός badness in quality, opp. to ἀρετή (excellence), Theogn., Soph.:—pl. κακίαι defects, Luc.
cowardice, sloth, Thuc., Plat.
moral badness, wickedness, vice, Plat., Xen.
ill-repute, Thuc.
evil suffered, NTest.
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
→ General scriptures concerning Ge 3:15; Le 19:14,17,18; De 27:17,18; 32:32,33; 2Ki 6:21,22; Job 15:35; 31:29,30; Ps 4:2; 7:14-16; 10:7-10,14; 21:11; 22:7,8; 35:15,16,19-21; 38:16,19; 41:5-8; 55:3,10,11; 56:5,6; 57:4,6; 59:3,4,6,7; 62:3,4; 64:2-6; 69:4,10-12,26; 70:2,3; 71:10,11,13,24; 74:20; 86:14; 102:8; 109:2-5,16-18; 119:78,150; 140:1-4; Pr 4:16,17; 6:14-16,18,19; 10:6,12; 11:17; 12:10; 14:17,22; 15:17; 16:30; 17:5; 20:22; 21:10; 24:8,17,18,29; 26:2,27; 28:10; 30:14;
11 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 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 58 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.
τῶν ὄντων τὰ μὲν οὔτ’ ἀρετῆς οὔτε κακίας μετέχει, ὥσπερ φυτὰ καὶ ζῷα ἄλογα, τὰ μὲν ὅτι ἄψυχά τέ ἐστι καὶ ἀφαντάστῳ φύσει διοικεῖται, τὰ δ’ ὅτι νοῦν καὶ λόγον ἐκτέτμηται·
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
προσεδρεύοντος τῆι τοῦ χειρογράφου ἀνακτήσει ὑποσχομένου τε τοῦ ἐγκαλουμένου ἡσυχίας εἶχον τῶι μηδεμίαν ἔννοιαν κακίας ἔχειν· χρόνου δὲ διαγενομένου καὶ τοῦ ἐγκαλουμένου ἐπιβολὴν σχόντος εἰς τὸ διασεῖσαί με ἐντυχόντος
εξησ … ας καὶ ἀξιοῦμέν σε γράψαι τῷ … μη εκ … του ἀνευρέτου κακίας καὶ ἐπηρείας … λεως ἐνοχληθῆναι ἰσχυριζόμενοι μ … ἐπιδεδωκέναι μήτε μηδʼ ἄλλον τινὰ τῶν
δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου Αὐτοκράτορος Μάρκου Αὐρηλίου Σευήρου Ἀντωνίνου καὶ πάσης κακίας ὑπό σου ἐκκοπείσης. καὶ γὰρ ἡ σὴ εὐμένεια προτρέπεται τοὺς ἀδικηθέντας ἀφόβως σοι προσιέναι.
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
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
δόλος refers to deceit, guile, or craftiness, often used in contexts involving trickery or entrapment. It appears in various New Testament passages, including Matthew 26:4 and Mark 7:22. The word is derived from a root meaning to decoy, and it encompasses a range of meanings related to cunning and fraud. Notably, Abbott-Smith mentions its use in the Septuagint for the Hebrew term for deceit.
THE only passage in the N. T. in which θεράπων occurs is Heb. iii. 5: ‘‘ And Moses verily was faithful in all his house, as a servant” (ὡς θεράπων). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given θεράπων as its rendering of 12; it has done the same elsewhere (Exod. iv. 10; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by θεράπων, but by δοῦλος, out of which latter rendering, no doubt, we have at Rev. xv. 8, the phrase, Μωῦσῆς ὃ δοῦλος τοῦ Θεοῦ. It will 1 Lampe: ‘Christus est Vitis vera, ... et qua talis preponi, quin et opponi, potest omnibus aliis qui etiam sub hoe symbolo in scriptis propheticis pinguntur.’ Six) SYNONYUS OF THE NEW TESTAMENT. 20 not follow that there is no difference between δοῦλος and θεράπων ; nor yet that there may not be occasions when the one word would be far more fitly employed…
Read the full entry →δοῦλος, -η, -ον, (derived by most fr. δέω to tie, bind; by some fr. AEAQ to ensnare, capture, [(?) ἃ]. al.; οἵ. Vanitek p. 322]); serving, subject to: παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, Ro. vi. 19. Then substantively, ἡ δούλη a female slave, bondmaid, handmaid: τοῦ θεοῦ, τοῦ κυρίου, one who worships God and submits to him, Acts ii. 18 (fr. Joel ii. 29 (iii. 2)); Lk. i. 38, 48. ὁ δοῦλος, Sept. for 33; 1. a slave, bondman, man of servile condition; a. properly: opp. to ἐλεύθερος, 1 Co. vii. 21; xii. 13; Gal. iii. 28; Eph. vi. 8; Col. iii. 11; Rev. vi. 15; xiii. 16; xix. 18; opp. to κύριος, δεσπότης, οἶκοδεσπότης, Mt. x, 24; xiii. 27sq.; Lk. xii. 46; Jn. xv. 15; Eph. vi. 5; Col. ii. 22; iv.1; 1 Tim. vi. 1; Tit. ii. 9; and very often. b. metaph. a. one who gives himself up wholly to another’s will, 1 Co. vii. 23; or dominion, τῆς ἁμαρτίας, Jn. vill. 834; Ro. vi. 17, 20; τῆς…
Read the full entry →| δόλος. For δόλος in the forensic sense, as Deut 2774, cf. the Jewish prayer for vengeance from Rheneia, Sy// 816% (ii/i B.c.) ἐπὶ τοὺς δόλωι φονεύσαντας : see Deissmann LAE, p. 423. Cf. the compound δολοφονέω, BGU II. 388i. 23 (ji/iii A.D.), Sy/Z 324° (i/B.c.). In BGU I. 3261-8 (a will—a pb. 189) we find ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς ἀπέστη (?=améotw). Mommsen (Si/cungsherichte der Akad. su Berlin, phil.-hist. Klasse, 18 Jan. 1894, Ρ. 50) states that he has not met the phrase elsewhere in this connexion, and compares the common formula on graves, ab hoc monumento dolus A much earlier instance of δόλος πονηρός is Sy// 319% (ii/B.C.) μήτε να[υσὶν βοηθείτωσαν δημοσίαι βουλῇ μετὰ δόλου πονηροῦ: cf. OG/S 62912 (Δ.1.. 137) χωρὶ[ς] δόλου πο[νηροῦ, PSI III. 1587 (astrological —?iii/A.D.) διὰ μετεωρισμῶν καὶ κακῶν [δόλ]ων. malus abesto. The first of these inscriptions is about contemporaneous…
Read the full entry →δόλος (dolos) — deceit.
δόλος
__B· πάσσαλος, [Refs 5th c.AD+]
δόλος
dolos
from an obsolete primary verb, dello (probably meaning to decoy;
compare 1185); a trick (bait), i.e. (figuratively) wile:--craft,
deceit, guile, subtilty.
see GREEK for 1185
δόλος, ου, ὁ
n.m.
deceit, guile, treachery
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
11 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 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
27, 18), „καὶ ὁ τύπτων τὸν πλησίον δόλῳ" (ib.
ἔχαιρον δʼ οἱ ἱερογραμματεῖς ἀμφοτέρων τῶν ἐθνῶν, Αἰγυπτίων μὲν ὡς τούς τε πολεμίους τῇ ἐκείνου κρατήσοντες ἀρετῇ καὶ τὸν Μωυσῆν ταὐτῷ δόλῳ κατεργασόμενοι, οἱ δὲ τῶν Ἑβραίων ὡς φυγεῖν αὐτοῖς ἐσομένου τοὺς Αἰγυπτίους διὰ τὸ Μωυσῆν αὐτοῖς στρατηγεῖν.
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
βούλομαι Ἑλληνικῶν … … μου … … … α ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς ἀπέστω· οἰκετείαν χρήματά τε τῆς διαθήκης γεινομένης ἐπρίατο
ἐπικρατεῖν καὶ πᾶσαν δεσποτείαν ἔχειν ἀπὸ τῆς σήμερον ἐπὶ τὸν ἅπαντα χρόνον … σοὶ δόλον εἶναι πρ … … … ς … … ρειν ἀμφισβήτησιν μηδεμίαν ἐντεῦθεν ἔχειν
Πέτρᾳ. τόνδε τὸν ἔγγραφον διαμερισμὸν πεποίηνται πρὸς ἀλλήλους ἑκουσίᾳ αὐτῶν γνώμῃ καὶ αὐθαιρέτῳ προαιρέσει δόλου καὶ φόβου καὶ πάσης περιγραφῆς καὶ χλεύης χωρίς, ἐκ μὲν τοῦ ἑνὸς μέρους Πατρόφιλος
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
The Greek word ὑπόκρισις (i.e., *hupokrisis*) is derived from the verb ὑποκρίνομαι and primarily refers to 'hypocrisy' or 'dissimulation.' It encompasses meanings related to acting, play-acting, and responding, with notable usage in the New Testament, including Matthew 23:28 and 1 Peter 2:1. The lexicons agree on its metaphorical implications, emphasizing deceit and pretense.
ὑπό-κρισις, -ews, 1, (ὑποκρίνομαι, q. V.); 1. an answering; an answer (Hadt.). 2. the acting of α stage-player (Aristot., Polyb., Dion. Hal., Plut., Leian., Artem., al.). 3. dissimulation, hypocrisy : Mt. xxiii. 28; Mk. xii. 15; Lk. xii. 1; Gal. ii. 13; 1 Tim. iv. 2; [Jas. v. 12 Rec."]; 1 Pet. ii. 1 [ef. B. § 123, 2], (2 Mace. vi. 25; Polyb. 35, 2,13; Leian. am. 3; Aesop. fab. 106 (284); [Philo, quis rer. div. haeres § 8; de Josepho g14]).
ὑπόκρισις. For the literal meaning ‘‘play-acting” cf. M. Anton. xi. I where ὑποκρίσεως is placed between ὀρχήσεως and τῶν τοιούτων. The word is found inthe LXX (2 Macc 655) and the NT only in its metaph. sense: cf. Pss. Sol. iv. 7 ἐξάραι ὁ θεὸς τοὺς ἐν ὑποκρίσει ζῶντας μετὰ ὁσίων, “let God destroy them that live in hypocrisy in the company of the ‘ saints ’’ (Ryle and James).
ὑπόκρισις (hupokrisis) — hypocrisy.
ὑπό-κρῐσις, εως, ἡ,
I. Ionic dialect (and perhaps in [Refs 3rd c.AD+], reply, answer [Refs 5th c.BC+]
II. Attic dialect, playing a part on the stage, [Refs 4th c.BC+]
II.2. an orator's delivery, [Refs 5th c.BC+]; οἱ κατὰ τὴν ὑ. ῥήτορες orators who depend on their delivery, opposed to to the authors of written speeches, [Refs 4th c.BC+]
II.2. b tone or manner of an animal's cry, ὁ κυνηγέτης ἀπὸ τῆς ὑ. ᾔσθετο τοῦ κυνὸς ὑλακτοῦντος νῦν μὲν ὅτι ζητεῖ τὸν λαγών, νῦν δὲ ὅτι εὗρεν.. [Refs 3rd c.AD+]
II.3. metaphorically, playing a part, hypocrisy, outward show, [NT+6th c.BC+]
II.4. ὑπόκρισιν, as adverb, after the manner of, δελφῖνος ὑ. [Refs 5th c.BC+]
ὑπόκρισις
hupokrisis
from 5271; acting under a feigned part, i.e. (figuratively) deceit
("hypocrisy"):--condemnation, dissimulation, hypocrisy.
see GREEK for 5271
ὑπόκρισις, εως, ἡ
n.f.
hypocrisy, dissembling
ὑπόκρισις hypokrisis 6x
a response, answer; an over-acting personification, acting; hypocrisy, simulation, Mt. 23:28; Mk. 12:15; Lk. 12:1; Gal. 2:13; 1 Tim. 4:2; 1 Pet. 2:1*
ὑπόκρισις ὑπόκρι^σις, εως, ὑποκρίνομαι in ionic a reply, answer, Hdt.
in attic the playing a part on the stage, the actor's art, Arist.
an orator's delivery, declamation, id. Arist.
metaph. the playing a part, hypocrisy, Phocyl.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
6 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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
τοιγάρτοι βραχὺν χρόνον ἐπισκιασθέντες διὰ τῶν δεισιδαιμονίας συμβόλων, ἣ κώλυσις μέν ἐστιν ὁσιότητος, μεγάλη δὲ καὶ τοῖς ἔχουσι καὶ τοῖς συνιοῦσι ζημία, εἶτ’ αὖθις ἀπαμφιασάμενοι τὰ περίαπτα γυμνὴν ἐπιδείκνυνται τὴν ὑπόκρισιν καὶ τότε ὥσπερ οἱ…
ταῦτʼ εἰπόντος Ἅβραμος οὔτε τὴν συγγένειαν τῆς γυναικὸς ἐψεῦσθαι ἔλεγεν, ἀδελφοῦ γὰρ αὐτὴν εἶναι παῖδα, καὶ δίχα τοιαύτης ὑποκρίσεως οὐκ ἀσφαλῆ τὴν ἐπιδημίαν ὑπολαβεῖν.
ἀγαπήσεις τὸν ποιήσαντά σε, φοβηθήσῃ τόν σε πλάσαντα, δοξάσεις τόν σε λυτρωσάμενον ἐκ θανάτου: ἔσῃ ἁπλοῦς τῇ καρδίᾳ καὶ πλούσιος τῷ πνεύματι: οὐ κολληθήσῃ μετὰ τῶν πορευομένων ἐν ὁδῷ θανάτου, μισήσεις πᾶν, ὃ οὐκ ἔστιν ἀρεστὸν τῷ θεῷ, μισήσεις πᾶσαν…
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
The Greek word φθόνος (i.e., *phthonos*) means envy or jealousy, often associated with ill-will towards others' good fortune. It appears in several New Testament passages, including Romans 1:29 and Matthew 27:18. The lexicons agree on its primary meaning, though some entries note its broader implications, such as causing ill-will or being the subject of envy.
φθόνος, -ov, ὁ, fr. [Pind. and] Hadt. down, envy: Ro. i. 29; Gal. vy. 21; 1 Tim.vi.4; Tit.iii.3; 1 Pet.ii. 1; διὰ φθόνον, for envy, i. e. prompted by envy [see διά, B. IL. 2b.], Mt.xxvii.18; Mk. xv. 10; Phil. i. 15, (Dio Cass. 44,36); πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν [but see κατοικίζω] ἐν ἡμῖν ; doth the Spirit which took up its abode within us (i. 6. the Holy Spirit) long enviously? (see πρός, I. 3 g.), Jas. iv. 5 [but 7 (WH in second mrg.) drop the interrog.]; see on the pass. Grimm in the Theol. Stud. u. Krit. for 1854, p. 934sqq. [SY¥N. see Gros, 2 fin.]
φθόνος, “envy ᾿᾿: cf. P Ryl IT. 1445} (A.D. 38) ἔτι δὲ καὶ ἐτόλμησεν πθόνους (/. φθόνου) μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘moreover he had the audacity to bring baseless accusations of malice against me” (Edd.), P Oxy IT. 237%! (A.D. 186) ἐπὶ φθόνῳ δὲ μόνον [λο]ιδορούμενος, ““ but malice was the root of his abuse”’ (Edd.: but see their note ad 4.),
φθόνος (phthonos) — envy.
φθόνος, ὁ,
ill-will or malice, especially envy or jealousy of the good fortune of others [Refs 5th c.BC+]through envy, [Refs 5th c.BC+]; opposed to εὔνοια, [Refs 5th c.BC+]; opposed to ἔπαινος, [Refs 5th c.BC+]; ἴσχει ὄλβος φθόνον incurs envy, [Refs 5th c.BC+]; κρέσσων οἰκτιρμοῦ φθόνος better to be envied than pitied ! [Refs 5th c.BC+]; φ. συνεστιώμενος, of wealth, [NT+5th c.BC+]: with genitive objecti, envy for, jealousy of, τῶν πεπραγμένων [Refs 5th c.BC+]; φθόνον δὲ σωμάτων ἕξει θεός i.e. will grudge, deny, [Refs 4th c.BC+]: with genitive subjunctive, envy or jealousy felt by another, [Refs 5th c.BC+]: plural, envyings, jealousies, heartburnings, [Refs 5th c.BC+]
Read the full entry →φθόνος
phthonos
probably akin to the base of 5351; ill-will (as detraction), i.e.
jealousy (spite):--envy.
see GREEK for 5351
φθόνος, ου, ὁ
n.m.
envy, a grudge
φθόνος phthonos 9x
envy, jealously, spite, Mt. 27:18; Mk. 15:10; Rom. 1:29; Gal. 5:21; Phil. 1:15; 1 Tim. 6:4; Tit. 3:3; Jas. 4:5; 1 Pet. 2:1*
φθόνος φθόνος, ὁ, ill-will, envy, jealousy, Lat. invidia, Hdt., etc.; φθόνον ἔχειν to feel envy or jealousy, Aesch.; but, also, to incur envy or dislike, Pind.; so, φθόνον ἀλφάνειν Eur., etc.:—c. gen. objecti, envy for, jealousy of, τῶν Ἑλλήνων φθόνῳ Hdt., etc.; but c. gen. subjecti, envy or jealousy felt by another, Eur., etc.:— in pl. envyings, jealousies, heartburnings, Isocr.
jealousy was ascribed to the gods, τὸν φθόνον πρόσκυσον deprecate their jealousy, Soph.
refusal from ill-will or envy, οὐδεὶς φθόνος, c. inf., said when you grant a request willingly, Plat.; so, ἀποκτείνειν φθόνος [ἐστί] 'tis invidious, I dare not tell, Eur.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
9 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἕως μὲν αἴσια ἀπαντᾷ τὰ ἀφ’ ἑκάστου, γεγηθὼς ἐπιβέβηκε καὶ ἐποχεῖται καὶ ἐνειλημμένος ἀπρὶξ ἔχεται μεθέσθαι τὸ παράπαν οὐ δικαιῶν, ἀλλὰ καὶ τοῖς ἀφίστασθαι λέγουσι καὶ μέτρα ταῖς ἐπιθυμίαις περιθεῖναι διὰ τὸ τοῦ μέλλοντος ἀτέκμαρτον βασκανίαν…
ὑποδέχεται δʼ αὐτὸν ὁ βασιλεὺς Ἀβιμέλεχος κατὰ ξενίαν καὶ φιλίαν τὴν Ἁβράμου καὶ πολλῇ πάνυ πρὸς αὐτὸν εὐνοίᾳ χρησάμενος κατʼ ἀρχὰς ἐπὶ ταύτης ὑπὸ φθόνου μεῖναι πρὸς τὸ πᾶν ἐκωλύθη.
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
ἄσχημα καὶ ἐνειλούμενός μοι ἀπώλεσα πινακίδα καὶ ἀργυρίου δραχμὰς ξ, ἔτι δὲ καὶ ἐτόλμησεν φθόνου μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος. διὸ ἀξιῶ γράψαι ἀχθῆναι αὐτὸν ἐπὶ σὲ πρὸς
ἐπῆλθεν μετὰ τῆς γυναικὸς αὐτοῦ καὶ Ζηνᾶ τινος ἔχοντες βρέφος βουλόμενοι τὸν γεωργόν μου φθόνῳ περικλεῖσαι ὥστε καταλεῖψαι τὴν ἰδίαν γεωργίαν μετὰ τὸ θερίσαι ἐκ μέρους ἀπὸ ἑτέρου μου
γὰρ … … ον ἐστὶν τοιαύτην οἰκίαν παραβάλλειν νεανίσκοις ἵνα μὴ ἔχωμεν στομάχους μηδὲ φθόνον. εἴπατε Ζωίλῳ τῷ ἀπὸ Σεντὼ γεωργῷ ὅτι κατὰ τὰς συνθήκας φρόντισον τοῦ χαλκοῦ. εἴπατε
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
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word καταλαλιά (katalalia) refers to evil-speaking, slander, or backbiting. It is derived from the verb κατάλαλος and appears in the New Testament in 2 Corinthians 12:20 and 1 Peter 2:1. The term encompasses various forms of defamation and is noted for its negative connotations.
**† κατα-λαλιά, -ᾶς, ἡ
(< κατάλαλος),
[in LXX: Wi 1:11*;]
evil-speaking, railing: pl., II Co 12:20, I Pe 2:1.†
κατα-λαλιά, -ds, ἡ, (κατάλαλος, 4. v.), defamation, evilspeaking: 2 Co. xii. 20; 1 Pet. ii. 1, [on the plur. οἵ. W. 176 (166); B.77(67)]. (Sap.i.11; Clem. Rom. 1 Cor. 30,1; 35, 5, and 660]. writ.; not found in class. Grk.)
καταλαλιά (katalalia) — slander.
καταλᾰλ-ιά, ἡ,
evil report, slander, [LXX+NT]
καταλαλιά
katalalia
from 2637; defamation:--backbiting, evil speaking.
see GREEK for 2637
καταλαλιά, ας, ἡ
n.f.
evil-speaking, backbiting, detraction
καταλαλιά katalalia 2x
evil-speaking, detraction, backbiting, slandering, 2 Cor. 12:20; 1 Pet. 2:1*
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Αγίου οὖν μερὶς ὑπάρχοντες ποιήσωμεν τὰ τοῦ ἁγιασμοῦ πάντα, φεύγοντες καταλαλιάς, μιαράς τε καὶ ἀνάγνους συμπλοκάς, μέθας τε καὶ νεωτερισμοὺς καὶ βδελυκτὰς ἐπιθυμίας, μυσερὰν μοιχείαν, βδελυκτὴν ὑπερηφανίαν.
πρῶτον μὲν μηδενὸς καταλάλει μηδὲ ἡδέως ἄκουε καταλαλοῦντος: εἰ δὲ μή, καὶ σὺ ὁ ἀκούων ἔνοχος ἔσῃ τῆς ἁμαρτίας τοῦ καταλαλοῦντος, ἐὰν πιστεύσῃς τῇ καταλαλιᾷ ᾗ ἂν ἀκούσῃς: πιστεύσας γὰρ καὶ σὺ αὐτὸς ἕξεις κατὰ τοῦ ἀδελφοῦ σου: οὕτως οὖν ἔνοχος ἔσῃ…
τὰς χήρας σωφρονούσας περὶ τὴν τοῦ κυρίου πίστιν, ἐντυγχανούσας ἀδιαλείπτως περὶ πάντων, μακρὰν οὔσας πάσης διαβολῆς, καταλαλιᾶς, ψευδομαρτυρίας, φιλαργυρίας καὶ παντὸς κακοῦ, γινωσκούσας ὅτι εἰσὶ θυσιαστήριον θεοῦ καὶ ὅτι πάντα μωμοσκοπεῖται, καὶ…