1 Peter 4:9 — Word Study
N1904φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
BSAhospitablephiloxenos [use, practice, being fond of guests] toeis one anotherallēlōn [toward each other, mutually] withoutaneu [absent of] complaint;gongusmos [grumbling, murmuring, without grudging]
| Greek | English | Parsing |
|---|---|---|
| φιλόξενοι | hospitable | Adjective, nominative, plural |
| εἰς | to | Preposition |
| ἀλλήλους | one another | Reciprocal pronoun, accusative, plural |
| ἄνευ | without | Preposition |
| γογγυσμοῦ· | complaint; | Noun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Show hospitality to one another without complaining. |
| KJV | Use hospitality one to another without grudging. |
| ASV | using hospitality one to another without murmuring: |
| YLT | hospitable to one another, without murmuring; |
| WEB | Be hospitable to one another without grumbling. |
| BBE | Keep open house for all with a glad heart; |
Where the translations differ is in the rendering of φιλόξενοι and γογγυσμοῦ·
The sentence has one main clause with two modifying prepositional phrases that clarify the nature of the hospitality being described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectφιλόξενος
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 4:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Christian Livinggenerated
1 Peter 4:9 is part of Peter's exhortation to the church to live out their faith through love and service. He emphasizes the importance of loving one another deeply, as seen in the preceding verse, and encourages practical expressions of that love, such as hospitality. This call to hospitality aligns with the broader theme of community support and mutual care among believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 12:13 | Share with the saints who are in need. Practice hospitality. |
| 2 | Romans 16:23 | Gaius, who has hosted me and all the church, sends you greetings. Erastus, the city treasurer, sends you greetings, as does our brother Quartus. |
| 3 | 1 Timothy 3:2 | An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, |
| 4 | Titus 1:8 | Instead, he must be hospitable, a lover of good, self-controlled, upright, holy, and disciplined. |
| 5 | Hebrews 13:2–16 | Do not neglect to show hospitality to strangers, for by so doing some people have entertained angels without knowing it. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — φιλόξενοι, philoxenosgenerated
The word φιλόξενος (i.e. *philoxenos*) is an adjective meaning hospitable, derived from φίλος (friend) and ξένος (stranger). It describes a person who is welcoming and generous to guests, reflecting a quality of love and kindness.
In the context of 1 Timothy 3:2 and Titus 1:8, it highlights the expectation for leaders in the church to embody this trait, showing that hospitality is a vital aspect of Christian character.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Show hospitality to one another without complaining.' This wording is consistent across several translations, including the KJV and WEB, which emphasize the practice of hospitality.
However, the ASV and YLT use different phrasing, with 'using hospitality' and 'hospitable to one another,' respectively, while the BBE encourages keeping an open house, reflecting a slightly different emphasis on the act of hospitality.
Sentence Structuregenerated
The main clause is governed by the predicate φιλόξενοι, meaning 'hospitable.' The structure includes two prepositional phrases that modify the action: one describing the direction of hospitality and the other indicating the absence of complaints.
The sentence structure emphasizes the importance of both the action of hospitality and the attitude with which it is performed, showing that both elements are crucial in the Christian community.
Septuagint Backgroundgenerated
The term ἀλλήλους (allēlōn), meaning 'one another', appears in the Septuagint in a context where it translates Hebrew terms for 'man' and 'woman' (אִישׁ and אִשָּׁה), suggesting a relational dynamic among individuals. This choice emphasizes the importance of mutual support and community.
The word ἄνευ (aneu), meaning 'without', is used in the LXX in relation to terms like בְּלִי and בִּלְעֲדֵי, which convey the idea of absence or exclusion. This reinforces the instruction to offer hospitality without the burden of complaints, highlighting a spirit of generosity.
In plain words — the whole versegenerated
1 Peter 4:9 encourages believers to be hospitable to each other and to do so without complaining. This reflects the call to love and serve one another, highlighting the importance of a joyful attitude in our interactions.
Frequently Asked Questionsgenerated
It means to welcome and care for others in a generous way, without expressing dissatisfaction or resentment about the effort involved.
Hospitality fosters love, unity, and support among believers, reflecting the love of Christ and creating a welcoming environment for others.
You can invite friends and family into your home, share meals, and create a warm atmosphere for fellowship, always aiming to do so joyfully.
Reflect on the joy of serving others and the blessings hospitality can bring, and pray for a heart that is willing to welcome others without reservation.
Reflection Questionsgenerated
- In what ways can I show hospitality to others in my community?
- How can I cultivate a joyful attitude when serving others?
- What are some practical examples of hospitality I can implement in my life?
- Why do you think Peter emphasizes the importance of hospitality in the context of love?
The early church on this verse — how the Fathers read it
The early church Fathers provide insights into the significance of hospitality as taught by Peter, emphasizing its role in Christian community and service.
If you receive your neighbor as though he were Christ, you will not complain or feel embarrassed but rather rejoice in your service.Early Church Fathers on 1 Peter 4 →
Those who offer hospitality to others make themselves happy and content, not so much because they are giving of their own as because they are being helped by others.Early Church Fathers on 1 Peter 4 →
Therefore, dearest brothers, love hospitality, love the works of charity. For hence it is said through Paul: "Let brotherly love continue in you, and do not forget hospitality.Early Church Fathers on 1 Peter 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 4:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUse hospitality,.... Or, "be lovers of strangers", as the phrase may be rendered, and as it is in the Syriac version; that is, such as are of a distant country, or come from afar, and are unknown by
Read John Gill on 1 Peter 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUse hospitality one to another without grudging. (Romans 12:13; Hebrews 13:2.) Not the spurious hospitality which passes current in the world; but entertaining those needing it; especially those
Read Robert Jamieson on 1 Peter 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUse hospitality; Christian hospitality in entertaining strangers, those especially that are brought to need your kindness by suffering for the gospel. Without grudging; or murmuring, either at the expense you make, or the carriage of those ye entertain; q.d. Use hospitality willingly, freely, cheerfully, .
Read Matthew Poole on 1 Peter 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 Use hospitality one to another without grudging. Ver. 9. Without grudgings] Without shucking and hucking. 2 Corinthians 8:12;
Read John Trapp on 1 Peter 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Use hospitality.—It is a great pity that again (as in 1 Peter 3:8, and elsewhere) the participial clauses are broken up in our version into separate injunctions. Here it is, properly, being hospitable. This is the first form of charity—receiving Christians who came from other towns (comp. 3 John 1:5-6). See how such hospitality covers (to the surprise of the bestowers) a multitude of sins in Matthew 25:35-38. Without grudging.—That is, without murmuring. How frequently Christian hospitality is marred by grumbling at the expense and the trouble which it costs!
Read Charles John Ellicott on 1 Peter 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Use hospitality] Be ever ready to divide your bread with the hungry, and to succour the stranger. See Clarke on Hebrews 13:2. Without grudging.] ανευγαγγυσμων. Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling.
Read AdamClarke on 1 Peter 4 →CambridgeThe Cambridge Bible for Schools and Colleges9. Use hospitality one to another without grudging] Literally, Be hospitable. The stress laid on this virtue in the New Testament, as in 1 Timothy 3:2; Romans 12:13; Hebrews 13:2, brings before us some of the more striking features of the social life of the Christians of the first three centuries. The Christian traveller coming to a strange city was in a position of no little difficulty. The houses of heathen friends, if he had any, were likely to bring trials of one kind or another. He might be taunted and persecuted for his faith or tempted to “run to the same excess of riot with them.” Inns presented too often scenes of drunkenness and impurity, foul words and fouler acts. It was…
Read Cambridge on 1 Peter 4 →Albert Barnes1798–1870Barnes' Notes on the BibleUse hospitality one to another - On the duty of hospitality, see the Romans 12:13 note; Hebrews 13:2 note.
Read Albert Barnes on 1 Peter 4 →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
Show hospitality to one another without complaining.
Be hospitable to one another without grumbling.
Show hospitality to one another without complaining.
Show hospitality to one another without complaining.
Tyndale line
Use hospitality one to another without grudging.
using hospitality one to another without murmuring:
using hospitality one to another without murmuring:
Use hospitality one to another without grudging.
Be ye harberous one to another, without grudging.
Strictly literal
hospitable one to another, without murmuring;
hospitable to one another, without murmuring;
[be] hospitable to one another, without murmuring;
Be hospitable to one another without complaining.
From the Latin
Using hospitality one towards another, without murmuring,
Simplified
Show hospitality to one another, and don't complain.
Keep open house for all with a glad heart;
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.
Hospitales invicem sine murmuratione.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܘܝܬܘܢ ܪܚܡܝܢ ܐܟܣܢܝܐ ܕܠܐ ܪܛܢܐ
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.
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
The standard critical text of the New Testament.
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
The previous edition, still widely cited.
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
The Society of Biblical Literature edition, freely licensed.
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
The edition that turned scholarship toward the earliest manuscripts.
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
An independent critical text built from the oldest witnesses then known.
φιλόξενοι εἰς ἀλλήλους ἄνευ γογγυσμοῦ·
A recent critical edition following documentary evidence closely.
φιλόξενοι εἰς ἀλλήλους ἄνευ —
The reading of the majority of surviving manuscripts.
φιλόξενοι εἰς ἀλλήλους ἄνευ —
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 |
|---|---|---|
| γογγυσμοῦ· complaint; | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Peter 4:9
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 φιλόξενος (i.e. *philoxenos*) is built from φίλος (friend) and ξένος (stranger), meaning hospitable or loving strangers. It appears in the New Testament in 1 Timothy 3:2, Titus 1:8, and 1 Peter 4:9. The word conveys a sense of generosity towards guests and hospitality.
φιλόξενος, -ov, (φίλος and ξένος), fr. Hom. down, hospitable, generous to guests, [given to hospitality]: 1 Tim. τ... 9} ΕΠ} {Ὁ}. 8.2.1 δι: ἂν- ges
φιλόξενος. With this adj. in 1 Tim 3? Dibelius (WZN7 ad 1.) compares Hermas Sz. ix. 27. 2 ἐπίσκοποι καὶ φιλόξενοι, οἵτινες ἡδέως εἰς τοὺς οἴκους ἑαυτῶν πάντοτε ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ ἄτερ ὑποκρίσεως.
φιλόξενος (philoxenos) — hospitable.
φῐλόξεν-ος,
poetry φῐλοξέν-ξεινος, ον:— loving strangers, hospitable, [NT+8th c.BC+]; παθεῖν φιλόξενον ἔργον to meet with an act of hospitality, [Refs 5th c.BC+]; φιλόξεν᾽ ἐστὶν (i.e. τὰ δώματα) Αἰγίσθου διαί [Refs 4th c.BC+]: superlative -ώτατος[Refs 5th c.BC+]; -έστατος [Refs 5th c.BC+]. adverb -νως[Refs 5th c.BC+]
φιλόξενος
philoxenos
from 5384 and 3581; fond of guests, i.e. hospitable:--given to (lover
of, use) hospitality.
see GREEK for 5384
see GREEK for 3581
φιλόξενος, ον
Adj
hospitable
φιλόξενος philoxenos 3x
kind to strangers, hospitable, 1 Tim. 3:2; Tit. 1:8; 1 Pet. 4:9*
φιλόξενος φι^λό-ξενος, ποετ. -ξεινος, ον,
loving strangers, hospitable, Od., Aesch.; παθεῖν φιλόξενον ἔργον to meet with an act of hospitality, Pind.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
τὸ μὲν οὖν φιλόξενον τοῦ ἀνδρὸς εἴρηται, πάρεργον ὂν ἀρετῆς μείζονος·
ἡ οὖν φιλόξενος Ῥαὰβ εἰσδεξαμένη αὐτοὺς ἔκρυψεν εἰς τὸ ὑπερῷον ὑπὸ τὴν λινοκαλάμην.
ἐπίσκοποι καὶ φιλόξενοι, οἵτινες ἡδέως εἰς τοὺς οἴκους ἑαυτῶν πάντοτε ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ ἄτερ ὑποκρίσεως: οἱ δὲ ἐπίσκοποι πάντοτε τοὺς ὑστερημένους καὶ τὰς χήρας τῇ διακονίᾳ ἑαυτῶν ἀδιαλείπτως ἐσκέπασαν καὶ ἁγνῶς ἀνεστράφησαν πάντοτε.
τρίτῃ καὶ εἰκάδι Ἁθὺρ τρίτῃ καὶ εἰκάδι ἐν Πτολεμαίδι Εὐεργέτιδι τοῦ Ἀρσινοίτου νομοῦ· ἐμίσθωσαν Φιλόξενος καὶ Ποσειδώνιος ἀμφότεροι Διογνήτου οἱ προεστῶτες τῆς πρότερον Πετενεφιείους νυνὶ δὲ Καίσαρος αὐτοκράτορος γῆς
r ἔτους ϛ Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Ἐπεὶφ δ ἀριθμήσεως Παῦνι. διέγραψε Φιλόξενος Μηνᾶτος Φιλοξένου Ζωιδοῦτος ὑπὲρ λαογραφίας ἕκτου ἔτους Ἱερᾶς Πύλης δραχμὰς εἴκοσι γίνεται κ προσδιαγραφομένων
ε. ιγ ἔτους Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ, Χοίακ κβ. Διογένης παρέλαβα. Ὀνησᾶς συνπαρέλαβα. Φιλόξενος συνπαρέλαβα.
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 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 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word ἀλλήλων is a reciprocal pronoun meaning 'one another' or 'each other,' derived from ἄλλος. It is used in various contexts to indicate mutual actions or relationships, appearing frequently in the New Testament, including verses like Matthew 25:32 and John 13:22. The lexicons agree on its meaning and usage without significant disagreement.
ἀλλήλων (gen. pl.), dat. -οις, -αις, acc. -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually: Mt 25:32, Mk 4:41, Jo 13:22, al.
ἀλλήλων, gen. plur. [no nom. being possible]; dat. τοις; -als, τοῖς ; ACC. -OUS, -as, -a, ONE another ; reciprocally, mutually: Mt. xxiv. 10; Jn. xiii. 35; Acts xxviii. 25; Ro. i. 12; Jas. v. 16; Rey. vi. 4, and often. [Fr. Hom. down. ]
ἀλλήλων (allēlōn) — one another.
ἀλλήλων,
Aeolic dialect and Doric dialect ἀλλάλων, genitive plural, dua. ἀλλήλοιν, Epic dialect ἀλλήλοιϊν[Refs 8th c.BC+] feminine -αιν [Refs 5th c.BC+] codices: dative ἀλλήλοις, αις, οις, dual ἀλλήλοιν: accusative ἀλλήλους, ας, a, dual ἀλλήλω (feminine) [LXX+5th c.BC+]: the dual is rare in Prose: singular, κεράμὡ ἁρμόττοντι πρὸς ἄλληλον[Refs]:—of one another, to one another, one another; hence, mutually, reciprocally, used of all three persons, [Refs 8th c.BC+] among one another, [Refs 5th c.BC+]; πρὸς ἀλλήλους, εἰς ἄλληλα, [Refs]; ἐπί, πρὸς ἀλλήλοις, [Refs 8th c.BC+]; παρ᾽ ἀλλήλους, -α, [Refs 5th c.BC+]; ἡ δι᾽ ἀλλήλων δεῖξις reciprocal proof, [Refs 8th…
Read the full entry →ἀλλήλων
allelon
Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves)
together (sometimes with 3326 or 4314).
see GREEK for 243
see GREEK for 3326
see GREEK for 4314
ἀλλήλων
Recip.pr.
one another
ἀλλήλων allēlōn 100x
one another, each other
ἀλλήλων redupl. from ἄλλος of one another, to one another, one another, Hom., etc.
C-APM — Reciprocal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
C-APM Part of Speech: reCiprocal pronoun Case: Accusative Number: Plural Gender: Masculine
101 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 100 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
μετὰ δὲ τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν, ὃ πρὸ ἡλίου γέγονεν, ὑπεχώρει τὸ ἀντίπαλον σκότος, διατειχίζοντος ἀπ’ ἀλλήλων αὐτὰ καὶ διιστάντος θεοῦ τοῦ τὰς ἐναντιότητας εὖ εἰδότος καὶ τὴν ἐκ φύσεως αὐτῶν διαμάχην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
εἰλικρινεῖς καὶ ἀκέραιοι ἦτε καὶ ἀμνησίκακοι εἰς ἀλλήλους.
Ἡρακλῆς ὡς ἐτῶν εἴκοσι οὐλὴ ἀντικνημίῳ ἀριστερῷ, οἱ τρεῖς Ἡρακλέους νεωτέρου Πέρσαι τῆς ἐπιγονῆς, ἀλλήλων ἔγγυοι εἰς ἔκτισιν, Θέωνι τῶι καὶ Σωκράτῃ Ἥρωνος ὡς ἐτῶν τριάκοντα ἑνὸς ἀσήμωι, ἔχειν
οὐλὴ γόνατι ἀριστερῷ καὶ … Δημητροῦτι Ἀγχορίμφιος Περσίνῃ ὡς ἐτῶν τεσσαράκοντα … τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ
καθήκει· ἐὰν δὲ διαφορὰς αὐτοῖς γενα … διὰ χειρὸς χρῆσιν ἔντοκον ἀργυρίου χ ἀπʼ ἀλλήλων ἀπόδοσις αὐτὴ … ηφεπ … η καὶ δραχμὰς … … … ἀπὸ τοῦ ἐνεστῶτος
The Greek word ἄνευ, transliterated as aneu, is a preposition meaning 'without' and is used with the genitive case. It appears in the New Testament in verses such as Matthew 10:29 and 1 Peter 3:1, 4:9. The word can imply absence or lack of cooperation or knowledge, and it has been noted that it may also mean 'except' in certain contexts.
ἄνευ, prep. with gen., without: 1 Pet. iii. 1; iv. 9. with gen. of the pers. without one’s will or intervention, (often so in Grk. writ. fr. Hom. down): Mt. x. 29. [Compared with χωρίς, see Tittm. i. p. 93 sq.; Ellic. on Eph. ii. 12; Green, Crit. Notes, ete. (on Ro. iii. 28).]
ἄνευ. P Par 454 (B.c. 153) ἄνευ τῶν θεῶν οὐθὲν γίνεται, BGU I. 2678 (A.D. 199) ἄνευ τινὸς ἀμφισβητήσεως. Quotations are hardly needed, but see Wilcken Os¢r. i. p. 559f., where it is shown that in certain connexions ἄνευ must have the meaning of “without the knowledge of” rather than “in the absence of,” e.g. P Petr II. Appendix, p. 3, ὅτι ἄνευ ἡμῶν καὶ τῶν per ᾿Αριστοκρίτους λογευτῶν [προξενεῖ τοὺς ὑποτελεῖς τοῦ φυλακ[τι]κοῦ εἰς τὸ ἴδιον, where Wilcken translates ‘ohne unser Wissen und ohne Wissen jener Logeuten ladt er die Steuerzahler zu sich in’s Haus.” In sepulchral inscriptions the preposition is ofien used in the sense ‘‘apart from,” ‘‘except,” as in the formula ἐάν τις τολμήσηι ἀνῦξε (1 ἀνοῖξαι) τὸν σορὸν τοῦτον ἄνευ τῶν ἰδίων αὐτοῦ, see 70.5.7 3225, 2327, αἰ. cited by Herwerden. See further Kuhring, p.…
Read the full entry →ἄνευ (aneu) — without.
ἄνευ,
Megarian and Hellenistic ἄνις (which see); ἄνευν[Refs 6th c.AD+] —_preposition_ (never used in _composition_) with genitive (with accusative only [Refs], without, opposed to σύν, ἄνευ ἕθεν οὐδὲ σὺν αὐτῷ 11.17.407; ἄ. κέντροιο without the goad, 23.387; μόνος ἄ. τινός[Refs 5th c.BC+]; in pregnant sense, ἄ. θεῶν, mostly with negative, οὔτι ἄ. θεοῦ ἥδε γε βουλή[Refs 8th c.BC+]; also without negative, ἄ. ἐμέθεν without my knowledge and will, [Refs]; ἄ. πολιτᾶν without their consent, [Refs 5th c.BC+]; ἄ. τοῦ ὑγιεινοῦ without reference to health, [Refs 5th c.BC+]
II. away from, far from, ἄ. δηΐων[Refs 5th c.BC+]
ἄνευ
aneu
a primary particle; without:--without. Compare 1.
see GREEK for 1
ἄνευ
Prep.
without, without the cooperation or knowledge of
ἄνευ aneu 3x
some classify as an improper preposition, without, Mt. 10:29; 1 Pet. 3:1; 4:9*
ἄνευ ἀνά prep. c. gen. without, οὐκ ἄνευ θεῶν, Lat. non sine Diis, not without divine aid, Od.; ἄνευ ἐμέθεν without my knowledge, Il.; ἄνευ πολιτῶν without their consent, Aesch.
away from, far from, ἄνευ δηΐων Il.
in Prose, except, besides, like χωρίς, Xen.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
3 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 3 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 22 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.
— μόνῳ δὲ αὑτῷ χρησάμενος ὁ θεὸς ἔγνω δεῖν εὐεργετεῖν ἀταμιεύτοις καὶ πλουσίαις χάρισι τὴν ἄνευ δωρεᾶς θείας φύσιν οὐδενὸς ἀγαθοῦ δυναμένην ἐπιλαχεῖν ἐξ ἑαυτῆς.
ὁ δὲ τῶν Ἰουδαίων βασιλεύς, οὐδὲν γὰρ ἄνευ προφητείας καὶ τοῦ κελεῦσαι τὸν θεὸν καὶ περὶ τῶν ἐσομένων λαβεῖν ἐγγυητὴν ἐκεῖνον ἑαυτῷ ποιεῖν ἐπέτρεπεν, ἐκέλευσε τὸν ἀρχιερέα τί δοκεῖ τῷ θεῷ καὶ ποδαπὸν ἔσται τὸ τέλος τῆς μάχης προλέγειν αὐτῷ.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
τῆς διαγραφ … … ἄνευ τῆς Δρύτωνος γνώμης ἀλλὰ κυριεύ … … τῶν οἰκετικῶν σωμάτων ἀνδρείων … … οι
Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ δίκης· ἐὰν δὲ μὴ ἀποδῶ σοι ἕως τοῦ ἀφωρισμένου χρόνου ἀποτίσω σοι
. τῶν ἀπὸ Καρανίδος Πέρσῃ τῆς ἐπιγονῆς παραθήκην ἥν ἀποδώσει ὁπήνικα ἐὰν αἵρηται Σουχάριον ἄνευ πάσης ὑπερθέσεως καὶ εὑρησιλογίας … … … … ς β
The Greek word γογγυσμός (i.e., *goggusmos*) means murmuring or grumbling, often associated with secret discontent or complaints. It appears in the New Testament in contexts such as John 7:12 and Acts 6:1, where it describes low, suppressed discourse. The word is derived from the verb γογγύζω (i.e., *gogguzo*), which also means to murmur.
γογγυσμός, -οῦ, 6, (γογγύζω, q. ν.}, @ murmur, murmuring, muttering; applied to a. secret debate: περί twos, Jn. vii. 12. Ὁ. secret displeasure, not openly avowed: πρός twa, Acts vi. 1; in plur. χωρὶς or ἄνευ yoyyvopav without querulous discontent, without murmurings, i. e. with a cheerful and willing mind, Phil. ii. 14; 1 Pet. iv. 9 (where L T Tr WH read the sing.). (Ex. xvi. 7 sqq. ; Sap. i. 10 sq. ; Antonin. 9, 37.)
γογγυσμός (gongusmos) — murmuring.
γογγ-υσμός, ὁ,
murmuring, muttering, grumbling, [NT+4th c.BC+]
γογγυσμός
goggusmos
from 1111; a grumbling:--grudging, murmuring.
see GREEK for 1111
γογγυσμός, οῦ, ὁ
n.m.
murmuring, grumbling
γογγυσμός gongysmos 4x
a muttering, murmuring, low and suppressed discourse, Jn. 7:12; the expression of secret and sullen discontent, murmuring, complaint, Acts 6:1; Phil. 2:14; 1 Pet. 4:9*
γογγυσμός γογγύζω a murmuring, NTest.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
→ See MURMURING
4 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 4 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 5 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.
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
δὲ ὅτι οὐκ ἔστιν εὔκοπον πάσχοντας καταλεῖψαι οὐκ ὀλίγους καὶ ἐργαστήριον, μὴ καί τις γογγυσμὸς καθʼ ἡμῶν γένηται , καὶ ταῦτα ἐν τοιαύτῃ ἡγεμονίᾳ. πάντως σοι ἐμήνυσεν ὁ Μάρκος
καλοῖς καὶ ὠφελίμοις ἔργοις τε καὶ λόγοις ἀμέμπτως καὶ ἀκαταφρονήτως, δίχα πάσης ῥᾳδιουργίας καὶ γογγυσμοῦ καὶ ὑπερθέσεως καὶ ἀναβολῆς ἔργων διόλου, εἰς πάντα τὰ ἐπιταττόμενα ἡμῖν ἢ καὶ προσταχθησόμενα