1 Thessalonians 3:1 — Word Study
N1904Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
BSAThereforedio no longermēketi enduringstegō▸ [no longer forbear, endure] we thought it besteudokeō▸ [thought it good] to be left behindkataleipō▸ [abandoned, remaining] inen [at, among] AthensAthēnai [the city, a center of culture] alonemonos [alone, solitary]
| Greek | English | Parsing |
|---|---|---|
| Διὸ | Therefore | Conjunction |
| μηκέτι | no longer | Adverb, negative |
| στέγοντες | enduring | Verb, present, active |
| εὐδοκήσαμεν | we thought it best | Verb, aorist, active |
| καταλειφθῆναι | to be left behind | Verb, aorist, passive |
| ἐν | in | Preposition |
| Ἀθήναις | Athens | Noun, dative, plural |
| μόνοι | alone | Adjective, nominative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So when we could bear it no longer, we were willing to be left on our own in Athens. |
| KJV | Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; |
| ASV | Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone; |
| YLT | Wherefore no longer forbearing, we thought good to be left in Athens alone, |
| WEB | Therefore when we couldn’t stand it any longer, we thought it good to be left behind at Athens alone, |
| BBE | At last our desire to have news of you was so strong that, while we ourselves were waiting at Athens, |
Where they part company is καταλειφθῆναι — see How Translations Differ.
The sentence has a main clause followed by an adverbial clause and a prepositional phrase, showing the relationship between Paul's emotional state and his decision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectστέγω
verbστέγω
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 Thessalonians 3:1
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 — Paul's Concern for the Thessaloniansgenerated
1 Thessalonians 3:1 reveals Paul's emotional state as he expresses his inability to endure the separation from the Thessalonian church. He feels a strong need to know how they are doing in their faith amidst the trials they face. This concern leads him to send Timothy, who will provide encouragement and strengthen their faith, as seen in the following verses. The context highlights the importance of community support in the face of adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Thessalonians 3:5 | For this reason, when I could bear it no longer, I sent to find out about your faith, for fear that the tempter had somehow tempted you and caused our labor to be in vain. |
| 2 | 1 Thessalonians 2:17 | Brothers, although we were torn away from you for a short time (in person, not in heart), our desire to see you face to face was even more intense. |
| 3 | Jeremiah 20:9 | If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail. |
| 4 | Jeremiah 44:22 | So the LORD could no longer endure the evil deeds and detestable acts you committed, and your land became a desolation, a horror, and an object of cursing, without inhabitant, as it is this day. |
| 5 | 2 Corinthians 2:13 | I had no peace in my spirit, because I did not find my brother Titus there. So I said goodbye to them and went on to Macedonia. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — στέγοντες, stegōgenerated
The word στέγω (stegō) is a present active participle meaning 'to endure' or 'to bear up.' It emphasizes the act of patiently supporting or covering something, often in the context of love or care, as seen in 1 Corinthians 13:7, where love bears all things.
In this verse, it indicates Paul's emotional struggle and his desire to endure the separation from the Thessalonians, showing how deeply he cares for their spiritual well-being.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'So when we could bear it no longer, we were willing to be left on our own in Athens.' This is similar to the KJV, which states: 'Wherefore when we could no longer forbear, we thought it good to be left at Athens alone.' Both translations convey the urgency of Paul's feelings.
However, the ASV and WEB use 'to be left behind' instead of simply 'left,' which adds a nuance of abandonment. The YLT uses 'no longer forbearing,' emphasizing Paul's struggle to endure the separation.
Sentence Structuregenerated
The main finite verb is εὐδοκήσαμεν, we thought it best, which governs the entire verse. It is accompanied by an adverbial clause indicating the condition under which this decision was made: 'when we could bear it no longer.' Following this, a prepositional phrase describes where they were left: 'in Athens.'
The structure shows that Paul's decision to send Timothy is a direct response to his emotional state and concern for the Thessalonians, highlighting the relational dynamics in the early church.
Septuagint Backgroundgenerated
The word διό appears in the Septuagint, where it translates the Hebrew word כֵּן (H3651), which means 'therefore' or 'for this reason.' This connection emphasizes the continuity of thought in both the Old and New Testaments regarding God's actions and human responses.
The usage of εὐδοκέω in the Septuagint corresponds to the Hebrew רָצָה (H7521), which conveys the idea of being pleased or favorably inclined. This highlights the theme of divine approval in both contexts.
In plain words — the whole versegenerated
1 Thessalonians 3:1 shows Paul expressing his deep concern for the Thessalonian believers. He felt he could no longer endure the separation from them and decided to send Timothy to encourage and strengthen their faith while he remained in Athens.
Frequently Asked Questionsgenerated
Paul is expressing his deep emotional struggle and concern for the Thessalonian church, indicating that he could no longer endure the uncertainty of their situation.
Paul sent Timothy to strengthen and encourage the Thessalonian believers in their faith, as he was concerned about the trials they were facing.
Being 'left alone' suggests a sense of abandonment, but in this context, it reflects Paul's willingness to remain in Athens for the sake of the Thessalonians' spiritual well-being.
This verse highlights the importance of mutual support and encouragement among believers, showing how Paul prioritized the spiritual health of the Thessalonians even while he was separated from them.
Reflection Questionsgenerated
- In what ways can I support others in their faith during difficult times?
- How can I cultivate a sense of community in my own church or group?
- What are some challenges I face in maintaining my faith, and how can I address them?
- How can I be more intentional about reaching out to those who may feel alone in their faith journey?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, noting Paul's willingness to endure trials and his concern for the Thessalonian believers.
“Therefore when we could bear it no longer, we were willing to be left at Athens alone. And Paul sent two of those who ministered to him,” both to announce his coming and to make them more eager.… Do you see how God permits trials,Early Church Fathers on 1 Thessalonians 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Thessalonians 3:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore when we could no longer forbear,.... Or "bear", as the word properly signifies; or "bear that", as the Ethiopic version reads; that is, "that desire", as the Arabic version renders it; that
Read John Gill on 1 Thessalonians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore when we could no longer forbear, we thought it good to be left at Athens alone; Wherefore - because of our earnest love to you (1 Thessalonians 2:17-20), and our having been "hindered"; going to you, we sent Timothy.
Read Robert Jamieson on 1 Thessalonians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 CHAPTER 3 The apostle showeth that out of his great care for the Thessalonians he had sent Timothy to comfort and strengthen them in the faith, whose good report of them had been a great consolation to him in his distresses. He testifieth his thankfulness to God, and earnest desire to see them, praying God to guide him to them, and for their increase in love and holiness unto the end. The apostle proceeds upon the same argument to confirm his love to them, and care of them, that they might not doubt of it because of his long absence from them. Therefore he tells them, that though he could not come himself, yet he sent Timothy to them from Athens; which we find not mentioned in the Acts by…
Read Matthew Poole on 1 Thessalonians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; Ver. 1. No longer forbear] στεγοντες, or, stand under our burden of vehement desire after you. See a like expression, Isaiah 42:14. As a travailing woman bites in her pain as long as she is able, and at length cries aloud; so God is patient till he can hold no longer, &c. We thought it good] Publica privatis anteferenda bonis, A public spirit is a precious spirit. And that is a golden saying of divine Plato, ηδεδικαιοσυνηαλλοτριονμεναγαθον, οικειαδεζημια. (De Rep. lib. 3.) Goodness is all for the good of others, though to its own disadvantage; like as nature will venture its own particular good for…
Read John Trapp on 1 Thessalonians 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIII. (1) We could no longer forbear.—The Greek word contains the metaphor of a vessel over-full and bursting with its contents. “We” must be understood here by the limitation of 1 Thessalonians 2:18, and by the direct singular of 1 Thessalonians 3:5, to mean St. Paul alone, not him and Silas. To be left at Athens alone.—The difficulty of interpreting this passage so as to agree with Acts 17:15-16; Acts 18:5, is not a light one. From those passages it would appear that immediately upon reaching Athens, St. Paul sent word back to Macedonia, by the friends who had escorted him, that St. Silas and St. Timothy should join him at once; but that some delay took place, and that St. Paul had arrived…
Read Charles John Ellicott on 1 Thessalonians 3 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER III. St Paul informs them how, being hindered himself from visiting them, he had sent Timothy to comfort them, of whom he gives a high character, 1, 2. Shows that trials and difficulties are unavoidable in the present state, 3, 4. Mentions the joy he had on hearing by Timothy of their steadiness in the faith, for which he returns thanks to God; and prays earnestly for their increase, 5-10. Prays also that God may afford him an opportunity of seeing them, 11. And that they may abound in love to God and one another, and be unblamable in holiness at the coming of Christ, 12, 13. NOTES ON CHAP. III. Verse 1. Wherefore, when we could no longer, c.] The apostle was anxious to hear of…
Read AdamClarke on 1 Thessalonians 3 →CambridgeThe Cambridge Bible for Schools and Colleges1. Wherefore when we could no longer forbear] Wherefore (i.e. because of our longing to see you) no longer bearing it (the frustration of our attempts to return to Thessalonica). “Bear” is the same word as in 1 Corinthians 13:7 : “Love beareth all things”—bears up under, holds out against. “This protracted separation and repeated disappointment was more than we could endure.”to be left at Athens alone] left behind … alone (R. V.).
Read Cambridge on 1 Thessalonians 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore - See 1 Thessalonians 2:18. This particle (διὸ dio) is designed here to refer to another proof of his affection for them.
Read Albert Barnes on 1 Thessalonians 3 →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
So when we could bear it no longer, we were willing to be left on our own in Athens.
Therefore when we couldn’t stand it any longer, we thought it good to be left behind at Athens alone,
So when we could bear it no longer, we were willing to be left on our own in Athens.
So when we could bear it no longer, we decided to stay on in Athens alone.
Tyndale line
Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;
Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone;
Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone;
Wherefore, when we could no longer forbear, we thought it good to be left at Athens alone;
Wherefore since we could no longer forbare, wee thought it good to remaine at Athens alone,
Strictly literal
Wherefore, being no longer able to refrain ourselves, we thought good to be left alone in Athens,
Wherefore no longer forbearing, we thought good to be left in Athens alone,
For this reason, enduring no longer, we thought good to be left in Athens alone,
Therefore, when we could no longer bear it, we thought it was good to be left behind at Athens alone.
From the Latin
For which cause, forbearing no longer, we thought it good to remain at Athens alone:
Simplified
So when we couldn't bear it any longer, we decided it would be best for us to stay behind in Athens,
At last our desire to have news of you was so strong that, while we ourselves were waiting at Athens,
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.
Propter quod non sustinentes amplius, placuit nobis remanere Athenis, solis :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܛܠ ܕܠܐ ܚܡܣܢܢ ܨܒܝܢ ܠܡܦܫ ܒܐܬܢܘܣ ܒܠܚܘܕܝܢ
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.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
The standard critical text of the New Testament.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
The previous edition, still widely cited.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
The Society of Biblical Literature edition, freely licensed.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
The edition that turned scholarship toward the earliest manuscripts.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
An independent critical text built from the oldest witnesses then known.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
A recent critical edition following documentary evidence closely.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
The reading of the majority of surviving manuscripts.
Διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Thessalonians 3:1
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 διό (dio) is a conjunction meaning 'wherefore' or 'on which account.' It is derived from the combination of two words meaning 'through' and 'which thing.' The New Testament uses it in various contexts, including Matthew 27:8 and Romans 1:24. The entries generally agree on its meaning and usage.
διό, conjunction i. q. d¢ 6, [fr. Thue. and Plato down], wherefore, on which account: Mt. xxvii. 8; Lk. i. 35; vil. 7; Acts x. 29; Ro. i. 24; ii. 1; 1 Co. xii. 3; 2 Co. vi. 17; Heb. iii. 7; Jas. i. 21; 1 Pet. i. 13, and often. [Cf. W. 445 (414); B. 233 (200); on Paul’s use, see Ellic. on Gal. iv. 31.]
διό comes out in OG/S 4098 (ii/A.D.) τῶν ἐκλέκτων ἐν Ῥώμῃ δικαστῶν, 5257 διϊκαστὴν ἐν Ῥώμῃ. On the ἀρχιδικαστής, who seems to have occupied the position of a permanent judge at Alexandria, before whom parties in civil cases could elect to have their disputes tried, see Milne, Roman Foyt, Ρ- 196 ff. P Lond 908" (a.p. 139) (= III. p. 132) mentions an ἀ., and also (1..5) Ev8al?Jpovos δι[έπ]οντος τὰ κατὰ τὴν ἀρχιδικάστειαν. The abstract figures without ἀρχι- in Michel 477} (mid. ii/B.c.) ἀπ[ολυθείς τε ἀπὸ τῆς δικαστείας ἐπεδήμησεν κτλ. For the δικαστήριον, as the Praefect’s tribunal or court, see P Strass I. 517,19. (a.p. 262), P Oxy I. 5911 (a.p. 292), P Amh II. 824 19 (iii/iv avp.), ete. MGr δικαστῆς survives…
Read the full entry →διό (dio) — therefore.
διό,
conjunction, for δι᾽ ὅ, wherefore, on which account, [Refs 5th c.BC+]; διὸ καί, διὸ δὴ καί, [Refs 5th c.BC+]
διό
dio
from 1223 and 3739; through which thing, i.e. consequently:--for which
cause, therefore, wherefore.
see GREEK for 1223
see GREEK for 3739
διό
Cj.
wherefore
διό dio 53x
inferential conj., on which account, wherefore, therefore, Mt. 27:8; 1 Cor. 12:3
διό dio/conjConjunct., for δι᾽ ὅ wherefore, on which account, Lat. quapropter, quocirca, quare, Thuc., Plat., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
53 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 53 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.
διὸ φλέβας μαστοῖς ἐοικυίας ἐπλημμύρει, αἳ στομωθεῖσαι ποταμοὺς καὶ πηγὰς ἔμελλον ἀναχεῖν.
διὸ καὶ Φαραώθης ὁ βασιλεὺς τῶν Αἰγυπτίων οὐ τοῖς περὶ αὐτῆς λεγομένοις ἀρκεσθεὶς ἀλλὰ καὶ θεάσασθαι σπουδάσας οἷός τε ἦν ἅψασθαι τῆς Σάρρας.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ γενομένου, ἔσομαι πεφιλανθρωπημένος.
τῶι Παθυρίτηι ἐγγαιδίων, διʼ ἣν αἰτίαν, λείπω τε τὴν ὑπερβολὴν, διοδεύων κινδυνεύω παρʼ ἕκαστον. Διὸ ἀξιῶ
ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν ἐπισκέψασθαι καὶ ἐὰν ἦι οἷα γράφομεν
The Greek word μηκέτι (mēketi) is an adverb meaning 'no more' or 'no longer,' formed from μή and ἔτι. It is used in various grammatical constructions, including with subjunctives, imperatives, and infinitives. The New Testament references include Mark 1:45 and Romans 6:6, among others.
μηκέτι
(< μή, ἔτι),
adv.,
μηκέτι, (fr. μή and ἔτι), adv., employed in the same constructions as μή; no longer; no more; not hereafier: a. with 3 pers. sing. 2 aor. subj. Mt. xxi. 19 RGTrtxt. with 2 pers. sing. Mk. ix. 25. b. with 1 pers. plur. pres. subj. Ro. xiv. 13. c. with a pres. imperative: [Lk. viii. 49 LT Trtxt. WH]: Jn. v. 14; ν 111. 11; Eph. iv. 28; 1 Tim. v. 23. d. with the optative: Mk. xi. 14. 6. ἵνα μηκέτι: 2 Co. v.15; Eph. iv. 14. f. with an infin. depending —on another verb: on βοῶ (em 80a), Acts xxv. 24; on ἀπειλῶ, Acts iv. 17; on λέγω κ. μαρτύρομαι, Eph. iv. 17; on εἰς τό, 1 Pet. iv. 2; on ὥστε, Mk. i. 45; ii. 2; τοῦ μηκέτι δουλεύειν, Ro. vi. 6. g. witha ptep.: Acts xiii. 34 [ef. W. § 65, 10]; Ro. xv. 23; 1 Th. iii. 1. h. οὐ μηκέτι (see μή, LV. 2): with 2 aor. subj. Mt. xxi. 19 L T Trmrg. WH.
μηκέτι. For ἵνα μηκέτι, as in 2 Cor 515, Eph 475, cf. P Oxy III. 5283 (ii/A.p.) τούτους τοὺς λόγους λέγεις ἥνα (/. ἵνα) μηκέτι [[{Φπιστευθῶ μου τὴν ἐνβολ[ήν, ‘you say this to prevent my being believed any longer with regard to my embarkation (?) ” (Edd.). As showing that μή with the pres. imper. must not be pressed as necessarily meaning ‘‘ cease from doing something’’ (cf. Pro/eg. p. 125f.), Mr. H. Ὁ. Naylor draws our attention to the ἔτι in 1 Tim 553 μηκέτι ὑδροπότει. “1 Paul thought that there could be no ambiguity in μὴ ὑδροπότει, why should he insert ἔτι at all? Surely it is obvious that μὴ 48. mzght be a warning against an act not begun, and therefore ἔτι is essential (in Paul’s Greek) to make the sense ‘ cease drinking water’ obvious at first…
Read the full entry →μηκέτι (mēketi) — never again.
μηκέτι,
adverb, (formed from μή, ἔτι, with κ inserted on a false analogy with οὐκέτι) no more, no longer, no further, [Refs 8th c.BC+]
μηκέτι
meketi
from 3361 and 2089; no further:--any longer, (not) henceforth,
hereafter, no henceforward (longer, more, soon), not any more.
see GREEK for 3361
see GREEK for 2089
μηκέτι
Neg.adv.
no longer
μηκέτι mēketi 22x
no more, no longer, Mk. 1:45; 2:2
μηκέτι formed from μή, ἔτι, with κ inserted no more, no longer, no further, Hom., etc.
Adv-N — Adverb · negativeadverb — it qualifies the verb, and never changes form.
ADV-N ADVerb or adverb and particle combined Negative
22 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 22 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
οἷον ἐὰν κάλλος ἰδὼν αἱρεθῇς αὐτῷ καὶ μέλλῃς πταίειν περὶ αὐτό, φύγε λαθὼν ἀπὸ τῆς φαντασίας αὐτοῦ καὶ μηκέτι ἀναγγείλῃς τῷ νῷ, τουτέστι μὴ ἐπιλογίσῃ πάλιν μηδὲ μελετήσῃς·
Ὑπὸ δὴ τοῦτον τὸν καιρὸν οἱ Σοδομῖται πλήθει καὶ μεγέθει χρημάτων ὑπερφρονοῦντες εἴς τε ἀνθρώπους ἦσαν ὑβρισταὶ καὶ πρὸς τὸ θεῖον ἀσεβεῖς, ὡς μηκέτι μεμνῆσθαι τῶν παρʼ αὐτοῦ γενομένων ὠφελειῶν, εἶναί τε μισόξενοι καὶ τὰς πρὸς ἄλλους ὁμιλίας…
ἴδε ὅτι ἄρα τότε καλῶς καταπαυόμενοι ἁγιάσομεν αὐτήν, ὅτε δυνησόμεθα αὐτοὶ δικαιωθέντες καὶ ἀπολαβόντες τὴν ἐπαγγελίαν, μηκέτι οὔσης τῆς ἀνομίας, καινῶν δὲ γεγονότων πάντων ὑπὸ κυρίου: τότε δυνησόμεθα αὐτὴν ἁγιάσαι, αὐτοὶ ἁγιασθέντες πρῶτον.
τιμιωτάτωι χαίρειν. ὡς ἐπέτρεψάς μοι κατεργάσασθαι τὴν χερσάμπελον ἐποίησα. ὕστερον ἐπέτρεψάς μοι διὰ λόγον μηκέτι κατέργασαι μετὰ τὸ ἐμὲ δαπανῆσαι ἀπὸ τῆς συμφωνίας ἧς ἐποίησας πρὸς τοὺς ἐργάτας δ
κρατίστῳ ἐπιστρατήγωι παρὰ Πα … νος Ἡρακλείδου τοῦ Διδύμου ἀπὸ τῆς μητροπόλεως τοῦ Ἀρσινοείτου. μηκέτι ἄλλο πρᾶγμα δέεται τῆς σῆς τοῦ κυρίου μισοπονηρίας ἢ καὶ τὸ ἡμέτερον. ἔχει δὲ
Μουσσίου Αἰμιλιανοῦ τοῦ διασημοτάτου τεταγμένων, ἃς καὶ νῦν ὑμῖν δείξω, περὶ τοῦ ἐνοχλεῖν μοι μηκέτι περὶ λειτουργιῶν ἀδυνάτῳ καὶ τῷ σώματι ἀσθενεῖ ὄντι, τοῖς ἀναλώμασι δὲ τελῶ
The Greek word στέγω (stegō) means to cover or conceal, often in the sense of protecting or keeping something hidden. It can also imply enduring or bearing up against difficulties. In the New Testament, it appears in contexts like 1 Corinthians 13:7, where love is described as enduring all things. The lexicons do not show significant disagreement on its meanings.
** στέγω
(cf. Lat. tego),
[in LXX: Si 8:17 * ;]
prop., to cover closely, to protect by covering, esp. to keep water in or out (Soph., Plat., al.).
to cover, keep secret, conceal (Si, l.c., Polyb., al.): I Co 13:7, R, mg.
στέγω; [allied w. Lat. tego, toga, Eng. deck, thatch, ete.; Curtius § 155; Fick Pt. iii. 590]; to cover; 1. to protect or keep by covering, to preserve: Soph., Plat., Plut., al. 2. to cover over with silence; to keep secret; to hide, conceal: rapa ἔπη, Eur. Electr. 273; τὸν λόγον, Polyb. 8, 14, 5; for other exx. see Passow s. v. 1 Ὁ. B.; [L. and S. s. v. IL. 2]; μωρὸς οὐ δυνήσεται λόγον στέ&a, Sir. viii. 17; hence ἡ ἀγάπη πάντα στέγει, 1 Co. xiii. 7, is explained by some, love covereth [so R. V. mrg.], i. e. hides and excuses, the errors and faults of others; but it is more appropriately rendered (with other interpreters) beareth. For oréyo means 3. by covering to keep off something which threatens, to bear up against, hold out against, and so to endure, bear, forbear, (ras ἐνδείας, Philo in Flace. § 9; many exx. fr. Grk. auth. fr. Aeschyl. down are given by Vassow 8. ν. 2; [L. and…
Read the full entry →στέγω, orig. ‘‘cover,’’ and thence either ‘* keep in”’ in the sense of ‘‘conceal,”’ ‘‘hide,’’ or ‘“‘keep off’’ in the sense of “bear up under,” ‘‘endure”’ (Hesych.: στέγει" κρύπτει, συνέχει, βαστάζει, ὑπομένει). A good ex. of the latter meaning, which is to be preferred in all the NT occurrences (1 Thess 3°, 1 Cor 91*, 137), is afforded by P Oxy XIV. 1775} (iva./D.) ὃ γὰρ πατήρ pov πολλά μ[ο]ι κακὰ ἐποίησεν, καὶ ἔστεξα ἕως ἔλθῃς : cf. for a literary ex. the Alexandrian erotic fragment P Grenf 1.1: 18 (ii/B.c.) ζηλοτυπεῖν yap δεῖ, στέγειν, καρτερεῖν, also for the general use in late Greek Philo zz Flace. § 9 (ii. p. 526 M.) μηκέτι στέγειν δυνάμενοι τὰς ἐνδείας. The more literal sense of ‘‘ ward off? is seen in Sy// 318 (=*%700)*4 (ii/B.c.) ἔστεξεν τὴν ἐπιφερομένην τῶν βαρβάρων ὁρμήν : cf. Polyb. iii. 53. 2 οὗτοι yap ἔστεξαν τὴν ἐπιφορὰν τῶν βαρβάρων. We may add one or two exx. of the…
Read the full entry →στέγω (stegō) — to endure.
στέγω,
used by early writers mainly in present and imperfect: future στέξω uncertain conjecture in [Refs 1st c.BC+]: aorist ἔστεξα [Refs 2nd c.BC+] —middle, aorist ἐστέξατο conjecture for ἐδέξατο in [Refs 3rd c.BC+]:— passive, aorist ἐστέχθην [Refs 4th c.BC+]:—cover closely, so as to keep a fluid either out or in, [Refs 5th c.BC+]
__A keep out water, δόμος ἅλα στέγων a house that keeps out the sea, i.e. a good ship, [Refs 4th c.BC+] not water-tight, [Refs 5th c.BC+]; τῇ.. στεγούσῃ γῇ in the impervious earth, [Refs]; συμμύει καὶ στέγει, of timber, [Refs 5th c.BC+] —so in middle, στέγετο.. ὄμβρους kept off the rain from himself, [Refs 5th c.BC+]; νεῦς οὐκ ἐστέξατο κῦμα [Refs]
στέγω
stego
from 4721; to roof over, i.e. (figuratively) to cover with silence
(endure patiently):--(for-)bear, suffer.
see GREEK for 4721
στέγω
v.
I cover, conceal, bear with
στέγω stegō 4x
to cover; to hold off, to hold in; hence, to hold out against, to endure patiently, 1 Cor. 9:12; 13:7; absol. to contain one’s self, 1 Thess. 3:1, 5*
στέγω to cover closely, so as to keep water either out or in:
to keep water out, νῆες οὐδὲν στέγουσαι not watertight, Thuc.:—so in Mid., στέγεσθαι ὄμβρους to keep off rain from oneself, Pind.; ναῦς οὐκ ἐστέξατο κῦμα Anth.
generally, to keep off, fend off weapons, etc., δόρυ στέγειν Aesch.; στ. τὰς πληγάς Ar.
later, to bear up against, endure, Polyb., NTest.:—absol. to contain oneself, hold out, NTest.
with acc. of the thing covered, to cover, shelter, protect, Soph., Xen.
to cover, conceal, keep hidden, Soph., Eur.:—Pass. to be kept secret, Thuc.; παρ᾽ ὑμῶν εὖ στεγοίμεθ᾽ let my counsel be kept secret by you, Soph.
to keep water in, hold water, keep in, Eur., Plat.
generally, to contain, hold, Soph., Eur.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
4 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 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
εἶτ’ οὐ στέγοντες ἐν ἑαυτοῖς τὰ τῆς ἀρετῆς αὐτοῦ μεγέθη καὶ κάλλη — πάντα γὰρ ἦν ἐξαίρετα — προσελθόντες ἐξεφώνησαν „βασιλεὺς παρὰ θεοῦ εἶ σὺ ἐν ἡμῖν“ (Gen.
κοινωνοῖς πρὸς τὸ αἱροῦν τῆς προκειμένης τιμῆς ἐφʼ ὅσον ἐστὶν ἡ οἰκία τῶν αὐτῶν στεγῶν διὰ τὸ ἐπὶ τούτοις ἑστάσθαι καὶ ἠγορακέναι. Κορνήλιος Σαραπάμμωνος τοῦ Εὐδαίμονος Ἀθηναιεὺς ὁ καὶ
εὐδοκέω is a Greek verb meaning to be well pleased or to consent, often used in contexts of approval or delight. It can take various constructions, including with an infinitive to express willingness or with a dative to indicate favor towards a person or thing. The New Testament uses it in several passages, such as Matthew 3:17 and Luke 12:32, to convey divine approval.
† εὐ-δοκέω, -ῶ
(on the derivation, v. BL, § 28, 6)
[in LXX chiefly for רָצָה, also for אָבָה, חָפֵץ, etc. ;]
c. inf. (Polyb., al.), to be well pleased, to think it good, to give consent (so freq. in π. in legal documents; Milligan, Th., 22 f.): Lk 12:32, Ro 15:26-27, I Co 1:21, Ga 1:15, Col 1:19, R, mg. (ICC, in l., but v. infr.), I Th 2:8 3:1; μᾶλλον εὐ., II Co 5:8; c. acc et inf. (Polyb., i, 8, 4), Col, l.c., R, txt. (Lft., in l).
εὐ-δοκέω, -@; impf. 1 pers. plur. εὐδοκοῦμεν (1 Th. ii. 8 [where WH after cod. Vat. nidox.; W.and B. as below]); 1 aor. εὐδύκησα and (in Heb. x. 6, 8, L T Tr; 1 Co. x. 5 LTr WH; Ro. xv. 26, 27 and 1 Th. iii. 1 T Tr WH ; Mt. xii. 18 Τ Tr; Mt. iii. 17 T; Col.i. 19 L mrg.) ηὐδόκησα, ef. Lob. ad Phryn. p. 456 and 140; W. ΤΙ (69); [Β. 84 (30); ΤᾺ Proleg. p. 120; WH. App. p. 162]; (fr. εὖ and δοκέω, ef. Fritzsche on Rom. ii. p. 370, who treats of the word fully and with his usual learning [ef. W. 101 (95)]); Sept. mostly for ΤΙΝ Ἢ; among Grk. writ. used esp. by Polyb., Diod., and Dion. Hal.; 1. asin prof. auth., foll. by an infin., it seems good to one, is one’s good pleasure; to think it good, choose, determine, decide : Lk. xii. 832; 1 Co. i. 21; Gal. i.15; once foll. by ace. w. inf., Col.i. 19 [ef. Bp. Lghtft.; W. § 64, 3b.; B. § 129,16]; with the included idea of kindness accompanying the…
Read the full entry →εὐδοκέω. It may be well to illustrate somewhat at length the different constructions of this characteristically Jewish Greek verb, In P Lond 538 (B.c. 146 or 135) (=I. p. 46) ηὐδόκησάς pe τῆς τιμ[ῆς T]od ἡμίσους τοῦ [τρί]του Aoyelas τῶν κειμένων νεκρῶν, the meaning apparently is, ‘“‘you have granted me the honour of the half of the third offering collected for the dead (mummies).” The construction with the inf. to denote determination, as in Lk 1283, comes out in P οὐδένα πέμψαι ἐκθὲς οὐδὲ σήμερον, and to denote readiness, as ini Th 25, in P Grenf I. 117 (ii/B.c.) εὐδοκῶ ζήλῳ δουλεὔειν, “1 have goodwill to serve thee zealously.” For the constr. with the dat., which is found in the best texts of 2 Th 215, cf. the common legal phrase εὐδοκῶ πᾶσι τοῖς προγεγραμμένοις as in P Lond 1168!° (a.p. 18) (=I. p- 136), and such passages as P Oxy II. 26177 (A.D. 55) εὐδοκεῖ yap τῇδε TH συστάσει, ““…
Read the full entry →εὐδοκέω (eudokeō) — to delight.
εὐδοκ-έω,
to be well pleased or content, [Refs 2nd c.BC+]; ἐάν.. [Refs]: with participle, [Refs]: with dative, to be content with, find pleasure in a person or thing, [NT+1st c.BC+]: also with accusative, τινα[LXX]; [ἐγγύους] [Refs 2nd c.BC+]; ἡ γῆ -ήσει τὰ σάββατα [LXX]
2. consent, approve, with dative, τοῖς γεγραμμένοις [Refs 1st c.AD+]; τῇ δημοσιώσει [Refs 3rd c.AD+]; also ἐπί τινι [Refs 2nd c.AD+]: frequently absolutely in legal documents, [Refs 2nd c.AD+]
3. with infinitive, consent, agree to do, [Refs 2nd c.BC+] (and with accusative et infinitive, consent that.., [LXX]; to be ready, willing, [NT+2nd c.BC+]
3. b determine, resolve, NT.Luke.[Refs]
4. to be content, happy, [Refs 1st c.BC+]:— also in middle, τῆς εὐδοκουμένης ζωῆς [Refs]
εὐδοκέω
eudokeo
from 2095 and 1380; to think well of, i.e. approve (an act);
specially, to approbate (a person or thing):--think good, (be well)
please(-d), be the good (have, take) pleasure, be willing.
see GREEK for 2095
see GREEK for 1380
εὐδοκέω
v.
I am resolved, well-pleased
εὐδοκέω εὐ-δοκέω, to be well pleased, ἔν τινι with a person or thing, NTest.
c. inf. to consent to do, be glad to do, id. NTest.
Verb-AAI-1P — Verb · aorist · active · indicative · first person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-1P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Plural
Of five Hebrew originals the chief is Tobh, "good," expressing quality, character. Variously used of objects pleasing to the senses, feelings, mind, moral sense, e.g. "best of the land" (Ge 47:6); "of sheep" (1Sa 15:9); of persons "married to whom they think best" (Nu 36:6); of abode, "where it liketh (the Revised Version (British and American) "pleaseth") him best" (De 23:16).
In Nu 18:12 the revenues of the priests were to be "holy gifts," e.g. the "best of the oil," etc. (chelebh, "fat"); also 18:29,30,32, the gifts of the heave-offering were to be "of all the best," indicating that the richest elements of life were…
21 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 21 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.
ἔτους Τιβερίου Καίσαρος Σεβαστοῦ, ἀπὸ δὲ ἰδιωτικῶν καὶ πάσης ἐμποιήσεως ἐπὶ τὸν ἅπαντα χρόνον. εὐδοκεῖ δὲ ἡ μήτηρ Θαῆσις Ψοσνεοῦτος ὡς ἐτῶν μ οὐλὴ γόνατι δεξιῷ τῇ πράσει καὶ
αὐλῆς καὶ ψιλοῦ τόπου Ταοννώφριος τῆς μητρός. καὶ ἀπέχω τὴν τιμὴν ἐκ πλήρους καὶ εὐδοκῶ πᾶσι τοῖς προκειμένοις, καὶ μηδενὶ ἐξέστω ἀθετῆσαί τι τῶν προγεγραμμένων ἀπὸ τῆς ἐνεστώσης ἡμέρας
καρπῷ ἀριστερῷ μετὰ κυρίου αὐτοῦ ἩρακλείδουΔιονυσίας ἐτῶν μα κ … μετα μ τοῦ Ἡρακλείδου εὐδοκεῖ. ὑπογραφεὺς Κόραξ Ἀπολλωνίου ἐτῶν λζ μήλῳ δεξιῷ ὡς ἐτῶν μζ μήλῳ δεξι … Ἡράκλειτος
The Greek word καταλείπω (i.e., *kataleipo*) means to leave behind or abandon. It can refer to leaving something remaining, forsaking, or reserving. In the New Testament, it appears in contexts such as leaving a place (Matthew 4:13) or forsaking a family (Matthew 19:5). The lexicons also note its use in a metaphorical sense, such as abandoning true religion (2 Peter 2:15).
κατα-λείπω,
[in LXX chiefly far שׁאר, ni., hi., also for עזב, יתר, etc.;]
to leave behind, leave: c. acc. pers. (rei), Mt 4:13, Mk 12:19, 21, Lk 20:31, Ac 24:27 25:14, He 11:27; of sailing by a place, Ac 21:3; ptcp., καταλιπών, redundant (Dalman, Words, 21 f.), Mt 16:4 21:17; pass., Jo 8:[9], I Th 3:1; metaph., εὐθεῖαν ὁδόν, II Pe 2:15.
Read the full entry →κατα-λείπω ; fut. καταλείψω ; 1 aor. κατέλειψα (in later auth.; ef. Lob. ad Phryn. p. 713 sqq.; [Veitch s. v. λείπω; WH. App. p. 169 sq.]); 2 aor. κατέλιπον ; Pass., pres. καταλείπομαι; pf. ptep. καταλελειμμένος [ WH -Acppevos, see (their App. p. 154°, and) 8. v.I, ¢]; 1 aor. κατελείφθην; (see κατά, III. 5); Sept. for win, Vswn, tip; [fr. Hom. down ]; to leave behind; with ace. of place or pers. ; a. i q. to depart from, leave, a pers. or thing: Mt. iv. 13; vi. 4; xxi. 17; Heb. xi. 27 ; metaph. εὐθεῖαν ὁδόν, to forsake true religion, 2 Pet. ii. 15. pass. to be left: In. viii. 9; i.q. to remain, foll. by ἐν with dat. of place, 1 Th. iii. 1. b. i. q. to bid (one) to remain: twain a place, Acts xviii. 19; Tit. i. 5 [R G; al. ἀπολείπω]. ec. to forsake, leave to one’s self a pers. or thing, by ceasing to care for it, to abandon, leave in the lurch: τὸν πατέρα k. τὴν μητέρα, Mt. xix.5; Mk. x.…
Read the full entry →καταλείπω. For the yst aor. formation κατέλειψα, as in Ac 6%, cf. P Giss I. 69% (A.D. 118-9) αὐτὸν παρὰ σοὶ κατέλειψα, P Ryl II. 15328 (a.p. 138-61) ὃν κατέλιψα ἐν Ζμύρνῃ τῆς ᾿Ασίας παρὰ τροφῷ θηλάζοντα, and the exx. in Deissmann 2.5 p. 190. The verb is very common of property “‘left” or bequeathed, as in P Eleph 2° (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος, καταλείπειν τὰ ὑπάρχοντα αὑτοῦ πάντα Καλλίσται, P Magd 13 (B.C. 217) ἐπιζητοῦντές τινα μέρη τῶν καταλειφθέντων ὑπαρχόντων ὑπὸ Φιλίππου, P Tebt 11. 380% (A.D. 67) καταλιφθησωμένων ὑπαρχόντων ἁπάντων, 20. 327." (late ii/A.D.) τετελευτηκότος ἀπ[όρου] μηδὲ ἕν καταλείπ[οντο]ς, ‘he died without means, leaving nothing at all” (Edd.), 24. 4068 (c. A.D. 266) λόγος ὧν κατάλειψεν (1. κατέλ--) Tlatdos γενόμ[ε]νός pov ἀ[ν]ήρ, ‘‘account of effects left by Paulus, my late husband” (Edd.). With the usage in Mk 107 we may compare P Oxy III. 5264…
Read the full entry →καταλείπω (kataleipō) — to leave behind.
καταλείπω,
later καταλιμπάνω (which see), Epic dialect also καλλείπω [Refs 8th c.BC+]: future καλλείψω [Refs]: aorist κάλλῐπον [Refs]: aorist 1 subjunctive καλλείψῃς [Refs 4th c.AD+]; participle καλλείψας [Refs 2nd c.AD+]; Ionic dialect iterative καταλίπεσκε (κατελίπεσκε, καταλειπέεσκε codices) [Refs 5th c.BC+]: perfect -λέλοιπα[Refs 5th c.BC+] —middle, future καταλείψομαι (in passive sense) [Refs 5th c.BC+]: aorist 2 -ελιπόμην[Refs 5th c.BC+]:—passive, future καταλειφθήσομαι [Refs 5th c.BC+]:—leave behind, πὰρ δ᾽ ἄρ᾽ ὄχεσφιν ἄλλον.. κάλλιπεν [Refs 8th c.BC+]; especially of persons dying or going into a far country, κὰδ δέ με Χήρην λείπεις ἐν μεγάροισι [Refs 8th c.BC+] —middle, καταλείπεσθαι παῖδας leave behind one, [Refs 5th c.BC+]:— passive, to be left, remain behind, κατελέλειπτο ἐν Πέρσῃσι [Refs 5th c.BC+] a force left…
Read the full entry →καταλείπω
kataleipo
from 2596 and 3007; to leave down, i.e. behind; by implication, to
abandon, have remaining:--forsake, leave, reserve.
see GREEK for 2596
see GREEK for 3007
καταλείπω
v.
I leave behind, abandon
καταλείπω epic also καλλείπω fut. καλλείψω aor2 κάλλι^πον ionic imperf. καταλείπεσκον fut. mid. in pass. sense fut. καταλειφθήσομαι to leave behind, Il.; esp. of persons dying or going into a far country, οἷόν μιν Τροίηνδε κιὼν κατέλειπεν Ὀδυσσεύς Od.; κ. τινὰ μόνον Soph., etc.; so in Mid., καταλείπεσθαι παῖδας to leave behind one, Hdt., etc.: —Pass. καταλελειμμένος τοῦ ἄλλου στρατοῦ being part of the army left behind, id. Hdt.
to leave as an heritage, Od., attic; καταλείψει οὐδὲ ταφῆναι will leave not enough to be buried with, Ar.
in Mid., simply, to leave in a certain state, Hdt.
to forsake, abandon, leave in the lurch, Hom., attic
Verb-APN — Verb · aorist · passive · infinitiveaorist passive infinitive — a completed action, viewed as a whole.
V-APN Part of Speech: Verb Tense: Aorist Voice: Passive Mood: iNfinitive TVM equivalent: G5683
24 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 149 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.
εὐθὺς δὲ καὶ τὰ γένη τῶν πτηνῶν ἐδημιούργει ὡς ἀδελφὰ τῶν καθ’ ὕδατος — ἑκάτερα γὰρ νηκτά — μηδεμίαν ἰδέαν τῶν ἀεροπόρων ἀτελῆ καταλιπών.
τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν.
οὗτος δἰ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν κληρονομήσῃ τὰς ἐπαγγελίας τοῦ θεοῦ.
ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
Τασκοῦ· εἴη μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The word Ἀθῆναι refers to the city of Athens, noted for its multiple parts, hence its plural form. It is associated with the goddess Athena, who is said to have founded the city. The term appears in several New Testament passages, including Acts 17:15, 16, 18:1, and 1 Thessalonians 3:1.
᾿Αθῆναι, -av, ai, (on the plur. cf. W. 176 (166)), Athens, the most celebrated city of Greece: Acts xvii. 15 sq.; xviii. 1; 1 Th. iii. 1.
Ἀθῆναι (Athēnai) — Athens.
Ἀθῆναι,
Doric dialect Ἀθᾶναι, ῶν, αἱ, the city of Athens (for the plural compare Θῆβαι, Μυκῆναι), [Refs 8th c.BC+] —Ἀθῆναι generally, ={Ἀττική}, of the whole country, [Refs 5th c.BC+]
II. adverbs, Ἀθήναζε, to Athens, [Refs 5th c.BC+]: Ἀθήνηθεν, from Athens, [Refs 5th c.BC+]; poetry Ἀθηνόθεν, [Refs]: Ἀθήνησιν,
__A at Athens, [Refs 4th c.BC+]
Ἀθῆναι
Athenai
plural of Athene (the goddess of wisdom, who was reputed to have
founded the city); Athenoe, the capitol of Greece:-- Athens.
Ἀθῆναι, ῶν, αἱ
n.f.
Athens
Ἀθῆναι the city of Athens, used in pl., because it consisted of several parts (cf. Θῆβαι, Μυκῆναι, Hom., etc.; the sg. (like Θήβη) Od.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
ath'-enz Athenai In antiquity the celebrated metropolis of Attica, now the capital of Greece. Two long walls, 250 ft. apart, connected the city with the harbor (Peiraeus). In Ac 17 we are told what Paul did during his single sojourn in this famous city. He came up from the sea by the new road (North of the ancient) along which were altars of unknown gods, entered the city from the West, and passed by the Ceramicus (burial-ground), which can be seen to this day, the "Theseum," the best preserved of all Greek temples, and on to the Agora (Market-Place), just North of the Acropolis, a steep hill, 200 ft. high, in the center of the city. Cimon began and Pericles completed the work of transforming this citadel into a sanctuary for the patron goddess of the city.
Athens
The capital of Attica, the most celebrated city of the ancient world, the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty (Acts 17:21), and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was “easier to find a god at Athens than a man.”
On his second missionary journey Paul visited this city (Acts 17:15; comp. 1 Thess. 3:1), and delivered in the Areopagus his famous speech (17:22-31). The altar of which Paul there speaks as dedicated “to the [properly “an”] unknown God” (23) was probably one of several which bore the same inscription. It is supposed that they originated in the practice…
(city of Athene), the capital of Attica, and the chief seat of Grecian learning and civilization during the golden period of the history of Greece. Description --Athens is situated about three miles from the seacoast, in the central plain of Attica. In this plain rise several eminences Of these the most prominent is a lofty insulated mountain with a conical peaked Summit, now called the Hill of St. George, and which bore in ancient times the name of Lycabettus . This mountain, which was not included within the ancient walls, lies to the northeast of Athens, and forms the most striking feature in the environs of the city. It is to Athens what Vesuvius is to Naples, or Arthur’s Seat to Edinburgh Southwest of Lycabettua there are four hills of moderate height, all of which formed part of the city. Of these the nearest to Lycabettus and at the distance of a mile from the latter, was the…
The city of Minerva, the chief city of Attica in Greece, situated on the Saronic Gulf, forty-six miles east of Corinth, and about five miles from the coast. The city was in a plain extending to the sea on the southwest, where it had three ports, the passage to which was defended by long and broad walls. Several rocky hills rose in the plain, the largest of which was the citadel, or Acropolis. Around this the city was built, most of the buildings spreading towards the sea. The summit of the hill was nearly level, about eight hundred feet long and four hundred wide. The only way to the Acropolis was through the Propylea, a magnificent gateway on the western side, adorned with two temples decorated with the finest pieces of sculpture and painting. These splendid portals crowned an ascent by marble steps to the summit of the hill, on which were erected the temples of the guardian divinities…
6 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 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
Θεόδωρον λόγος ἔχει τὸν ἐπικληθέντα ἄθεον ἐκπεσόντα τῶν Ἀθηνῶν καὶ πρὸς Λυσίμαχον ἐλθόντα, ἐπειδή τις τῶν ἐν τέλει τὸν δρασμὸν ὠνείδισεν, ἅμα καὶ τὰς αἰτίας ἐπιλέγων, ὅτι ἐπὶ ἀθεότητι καὶ διαφθορᾷ τῶν νέων καταγνωσθεὶς ἐξέπεσεν, "[οὐκ] ἐξέπεσον“…
Ὑπὸ δὲ τὸν αὐτὸν χρόνον Ἀντώνιος μὲν διέτριβεν ἐν Ἀθήναις, κατὰ δὲ Συρίαν Οὐεντίδιος Σίλωνα μεταπεμπόμενος ἐπὶ τοὺς Πάρθους ἐπέστελλεν πρῶτον μὲν Ἡρώδῃ συλλαμβάνεσθαι τοῦ πολέμου, ἔπειτα δὲ καὶ ἐπὶ τὸν σφέτερον καλεῖν τοὺς συμμάχους.
Κλαύδιος Σιλβανὸς καὶ οἱ ἀδελφοὶ τῆι κυρίᾳ Ἀθηνᾶι κατὰ Λογγίνου Μάρκου. Λογγίνου, οὗ καὶ πολλά σοι κατʼ αὐτοῦ ἐντυγχάνομεν, ἐπελθόντος ἡμῖν τῶι
ἀπελεύθερος Θώνιος … … κληρονόμοι Ἀρίστωνος Σαρ … Ἀνταρίων Ἀθηναίου … Τααμόις ἡ καὶ Ἀθηναὶς Δ … γίνονται … ἀρτάβαι … κα δ χοίνικες η … … … εως
ἄρουραι … Ταπνεβτῦνις Ζωίλου ἄρουραι δ Ἡρώδου Κρονίωνος ἄρουραι δ Ἡραΐς Ἡλιοδώρου ἄρουραι ε Ἀθηναὶς Ε … α ἄρουραι ε Δείου Ἡρακλείδου ἄρουραι γ 𐅵 Ἡρακλέους απὸ … ο
The Greek word μόνος (i.e., *monos*) means 'alone' or 'only.' It can describe someone who is solitary or forsaken, and it is used in various grammatical forms, including as an adjective and adverb. In the New Testament, it appears in contexts emphasizing solitude or exclusivity, such as in Matthew 12:4 and John 5:44. The word can also imply being the sole example of something, as seen in references to God as the 'only God'.
μόνος, -η, -ον,
[in LXX chiefly for לְבַד;]
adj., alone, solitary, forsaken: c. verb., Mt 14:23, Mk 6:47, Lk 9:36, al.; c. pron., Mt 18:15, Mk 9:2, al.; c. subst., Mk 9:8, Lk 4:8, al.; pleonast., οὐκ . . . εἰ μὴ μ., Mt 12:4, Lk 6:4, al.; attrib., only, (ὁ) μ. θεός, Jo 5:44 17:3, Ro 16:27, I Ti…
Read the full entry →μόνος, -η,-ον, Sept. chiefly for 739, [fr. Hom.down]; 1. an adjective, alone (without a companion) ; a. with verbs: εἶναι, εὑρίσκεσθαι, καταλείπεσθαι, etc., Mt. xiv. 23; Mk. vi. 47; Lk. ix. 36; Jn. viii. 9; 1 Th. iii. 1; added to the pronouns ἐγώ, αὐτός, ov, etc.: Mt. xviii. 15; Mk. ix. 2; Lk. xxiv. 18; Ro. xi. 3; xvi. 4, ete. b. it is joined with its noun to other verbs also, so that what is predicated may be declared to apply to some one person alone [ef. W. 131 (124) note]: Mt. iv. 10; Lk. iv. 8; xxiv. 12 [Τ᾿ om. L Tr br. WH reject the vs.]; Jn. vi. 22; Heb. ix. 7; 2 Tim. iv. 11; with a neg. foll. by ἀλλά, Mt. iv. 4. ὁ μόνος θεός, he who alone is God: Jn. v.44; xvii. 3; Ro. Xvi. 27; ὁ μόνος δεσπότης, Jude 4. οὐκ... εἰ μὴ μόνος: Mt. xii. 4; xvii. 8; xxiv. 36; Lk. vi.4; οὐδεὶς - -. εἰ μὴ μόνος, Phil. iv. 15. i. q. forsaken, destitute of help, Lk. x. 40; Jn. viii. 16; xvi. 32, (Sap. x.…
Read the full entry →μόνος genitus), and is common in the LXX in this sense (e.g. | Judg 11", Ps 21 (22)*1, 24 (25)'*, Tob 315}. It is similarly used in the NT of ‘‘only” sons and daughters (Lk γ13, 3%, 9**), and is so applied in a special sense to Christ in Jn 1414, 3% 12, τ Jn 4°, where the emphasis is on the thought that, as the “ only ” Son of God, He has no equal and is able fully to reveal the Father. We cannot enter here into the doctrinal aspects of the word, or into a discussion on the sources, Orphic or Gnostic, from which John is sometimes supposed | to have drawn his use of it, but reference may be made to the art. by Kattenbusch ‘Only Begotten” in Hastings’ DCG ii. p. 281f. where the relative literature is given. A few exx. of the title from non-Biblical sources will, however, be of interest. In an imprecatory tablet from Carthage of iii/A.D., Witnsch AF p. 1857, we find—dpxitw σε τὸν θεὸν - +…
Read the full entry →μόνος (monos) — alone.
μόνος, η, ον,
Epic dialect and Ionic dialect μοῦνος, the only form used by [Refs 8th c.BC+] both in iambic and Lyric poetry, by [Refs 5th c.BC+]: Doric dialect μῶνος [Refs 3rd c.BC+]:— alone, solitary, μοῦνος ἐὼν πολέσιν μετὰ Καδμείοισιν [Refs 8th c.BC+]; φυγὴ μόνου πρὸς μόνον [Refs 3rd c.AD+]
2. with genitive, σοῦ μόνος bereft of thee, without thee, [Refs 5th c.BC+]
II. only, μοῦνον Λαέρτην Ἀρκείσιος υἱὸν ἔτικτε, μοῦνον δ᾽ αὖτ᾽ Ὀδυσῆα πατὴρ τέκεν [Refs 8th c.BC+]; χοίνικος μόνας ἁλῶν for a gallon of salt only, [Refs 5th c.BC+]; single, οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλὰ.. δύω [Refs 8th c.BC+]; εἷς μοῦνος or μόνος, [Refs 8th…
μόνος
monos
probably from 3306; remaining, i.e. sole or single; by implication,
mere:--alone, only, by themselves.
see GREEK for 3306
μόνος, η, ον
Adj
only, solitary, desolate
μόνος μόνος, epic and ionic μοῦνος, η, ον alone, left alone, forsaken solitary, Lat. solus, Hom., etc.; μοῦνος ἐών id. Hom.; μούνω ἄνευθ᾽ ἄλλων Od.
c. gen., μόνος σοῦ without thee, Soph.; also, μοῦνος ἀπό τινος Hhymn., Soph.
alone, only, μοῦνος παῖς υἱός an only son. Hom.; εἷς μόνος, μόνος εἷς Hdt., Soph.
c. gen., μοῦνος πάντων ἀνθρώπων alone of all men, Hdt.; μόνος ἀνδρῶν Soph., etc.
Sup. μονώτατος, the one only person, one above all others, Ar., Theocr.
adv. μόνως, only, Thuc., Xen.
the common adv. is μόνον, alone, only, Lat. solum, Hdt., attic; οὐχ ἅπαξ μ. Aesch.
only, Lat. modo, with an imperat., ἀποκρίνου μ. Plat.; μή με καταπίῃς μ. Eur.
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
112 occurrences in the New Testament, rendered 7 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 47 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 61 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
οὐδὲ γὰρ πᾶσαν ἐκεῖνος ἔφθη λαβεῖν τὴν ἀναγραφήν, ἀλλὰ μόνα τὰ τοῦ νόμου παρέδοσαν οἱ πεμφθέντες ἐπὶ τὴν ἐξήγησιν εἰς τὴν Ἀλεξάνδρειαν·
προσέχετε ἀκριβῶς: Καὶ φαγέτωσαν οἱ ἱερεῖς μόνοι πάντες τὸ ἔντερον ἄπλυτον μετὰ ὄξους.
παρακομιζομένων εἰς Φιλαδέλφειαν συνέφη διαφωνῆσαι δικέλλας ιε. Εὐκλῆς δέ με ὁ οἰκονόμος ἀναγκάζει ἀποκαταστῆσαι μόνον. ἐμοὶ δὲ προσοφείλεται ὀψώνιον τοῦ β ἔτους μηνῶν δ καὶ τοῦ γ ἔτους μηνῶν
ἀγορὰς καὶ τοῦ … ἐνιαυτοῦ εἰς τὴν κράστιν τῶν ἵππων … ἐλαττουμένων ἡμῶν οὐ μόνον παρὰ τοὺς ἄλλους ἐν τῶι ἐν Πτολεμαΐδι ὑπαίθρωι ἱππεῖς, ἀλλὰ καὶ τοὺς τεταγμένους ἐν
σπάθια δ ὁ αὐτὸς σπάθια β ὁ αὐτὸς καὶ Καμπὸλ σπάθια β ὁ αὐτὸς μόνος κεράμια β ζήτει ὁ αὐτὸς καὶ Ἁτρῆς εἰς λόγον ἀποχῆς σπάθια β καὶ δέλφακα