1 Thessalonians 5:10 — Word Study
N1904τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
BSAthe [One who]ho having diedapothnēskō▸ [was put to death, gave His life] forhuper us,egō so thathina whethereite we shall watchgrēgoreō▸ [physically or spiritually, watching, alert] oreite we shall sleepkatheudō▸ [resting, unconscious] togetherhama [in close association, unity] withsun Himautos we may live.zaō▸ [have life, be alive]
| Greek | English | Parsing |
|---|---|---|
| τοῦ | the [One who] | Article, genitive, singular |
| ἀποθανόντος | having died | Verb, second aorist, active |
| ὑπὲρ | for | Preposition |
| ἡμῶν, | us, | Personal pronoun, first person, genitive |
| ἵνα | so that | Conjunction |
| εἴτε | whether | Conjunction |
| γρηγορῶμεν | we shall watch | Verb, present, active |
| εἴτε | or | Conjunction |
| καθεύδωμεν | we shall sleep | Verb, present, active |
| ἅμα | together | Adverb |
| σὺν | with | Preposition |
| αὐτῷ | Him | Personal pronoun, dative, singular |
| ζήσωμεν.¶ | we may live. | Verb, aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He died for us so that, whether we are awake or asleep, we may live together with Him. |
| KJV | Who died for us, that, whether we wake or sleep, we should live together with him. |
| ASV | who died for us, that, whether we wake or sleep, we should live together with him. |
| YLT | who did die for us, that whether we wake — whether we sleep — together with him we may live; |
| WEB | who died for us, that, whether we wake or sleep, we should live together with him. |
| BBE | Who was put to death for us, so that, awake or sleeping, we may have a part in his life. |
Where they part company is ἀποθανόντος — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that express purpose and outcome.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἀποθνῄσκω
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 5:10
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 — The Hope of Believersgenerated
1 Thessalonians 5:10 speaks of Christ's sacrificial death as the foundation for our hope in life after death. Paul reassures the Thessalonian church that whether they are alive or have passed away, they will live together with Christ. This echoes the message found throughout the New Testament regarding the assurance of eternal life for believers, as seen in passages like John 11:25 and Romans 8:38-39.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 20:28 | just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” |
| 2 | John 10:11–15 | I am the good shepherd. The good shepherd lays down His life for the sheep. |
| 3 | John 15:13 | Greater love has no one than this, that he lay down his life for his friends. |
| 4 | Romans 5:6–8 | For at just the right time, while we were still powerless, Christ died for the ungodly. |
| 5 | Romans 8:34 | Who is there to condemn us? For Christ Jesus, who died, and more than that was raised to life, is at the right hand of God—and He is interceding for us. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — ἀποθανόντος, apothnēskōgenerated
The word ἀποθανόντος is a participle derived from the verb ἀποθνῄσκω, meaning 'to die'. It indicates a completed action, specifically referring to Christ's death. This term is used in contexts discussing both physical and spiritual death.
In this verse, it emphasizes the significance of Jesus' death as a sacrificial act for humanity, highlighting the depth of His love and the promise of life that follows.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He died for us so that, whether we are awake or asleep, we may live together with Him.' This is consistent across several translations, including the KJV, ASV, and WEB, all emphasizing the dual states of being awake or asleep.
However, the BBE uses 'awake or sleeping', slightly altering the phrasing while maintaining the same meaning. The YLT presents a more literal translation, 'who did die for us,' which emphasizes the action of dying.
Sentence Structuregenerated
The finite verb in the main clause is ἀποθανόντος, having died, which governs the entire sentence. The structure includes a purpose clause introduced by ἵνα, indicating the reason for Christ's death.
The sentence also contains two subordinate clauses: one expressing the condition of being awake or asleep, and another indicating the outcome of living together with Him. This layered structure reflects the complexity of the theological message.
Septuagint Backgroundgenerated
ἀποθνῄσκω appears in the Septuagint, corresponding to the Hebrew word מוּת, which means 'to die.' This connection underscores the continuity of the theme of death and life across both the Old and New Testaments.
The use of this term in the context of sacrifice in the LXX sets a precedent for understanding Christ's death as a fulfillment of Old Testament sacrificial themes.
In plain words — the whole versegenerated
1 Thessalonians 5:10 tells us that Jesus died for us, ensuring that whether we are awake or asleep, we will live with Him. This verse offers comfort and hope to believers, affirming that our relationship with Christ transcends physical death.
Frequently Asked Questionsgenerated
It signifies that Jesus sacrificed His life to atone for our sins, providing a pathway to eternal life with Him, as seen in John 3:16.
This phrase refers to the states of being alive (awake) or having died (asleep), indicating that both groups will share in eternal life with Christ.
It reassures believers that regardless of their physical state, they are secure in their relationship with Christ and will live with Him forever.
Encouragement helps strengthen faith and unity among believers, reminding them of the hope they have in Christ, as Paul emphasizes in the surrounding verses.
Reflection Questionsgenerated
- How does understanding Christ's death for us impact your daily life?
- In what ways can you encourage others in their faith, especially regarding the hope of eternal life?
- What does it mean for you to be 'awake' spiritually?
- How can you find comfort in the promise of living with Christ, regardless of life's circumstances?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse to emphasize the importance of mutual encouragement among believers, particularly in light of the hope of eternal life.
"That, whether we wake or sleep, we should live together with Him. Wherefore exhort one another, and build each other up, even as also ye do." And again, "whether we wake or sleep"; by sleep there he means one thing, and here another.
Chrysostom interprets the phrase about waking or sleeping to indicate different states of believers, reinforcing the need for support and encouragement in faith.
Early Church Fathers on 1 Thessalonians 5 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Thessalonians 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho died for us,.... The elect of God, who are not appointed to wrath, but to salvation by Christ, on which account he died for them; not merely as a martyr to confirm his doctrine, or only by way of
Read John Gill on 1 Thessalonians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho died for us, that, whether we wake or sleep, we should live together with him.
Read Robert Jamieson on 1 Thessalonians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome refer these words to the latter end of the foregoing chapter, where the apostle had spoken of the saints’ death and resurrection, which is their sleeping and waking, as they are here called. And their being for ever with the Lord, is here called their living together with him. And lest it might be thought that none should be with Christ until they awaked at the resurrection, he therefore speaks of living with Christ even when we sleep. He had spoken of sleep in another sense, , as meant of security; but here meant of death, as it is taken . And as watching is set opposite to the former sleep, so here waking to the latter, which is a resurrection from death. And we hence gather that the…
Read Matthew Poole on 1 Thessalonians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 Who died for us, that, whether we wake or sleep, we should live together with him. Ver. 10. Whether we wake or sleep] That is, live or die, our souls cannot miscarry; because God will have out the full price of his Son’ s death. See Romans 14:8.
Read John Trapp on 1 Thessalonians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Who died for us.—Not a mere pious recollection of a fact which has nothing to do with the context, but an account of the way by which Christ made it possible for us to set about earning salvation. What a blessed privilege a Christian’s life of labour must be, if it alone—to say nothing of the “salvation” at the end—cost such a price! Whether we wake or sleep.—The mention of Christ’s death at once brings back the recollection of the Advent and the questions concerning the dead in their relation to it. The words “wake or sleep” seem distinctly suggested by the metaphor used from 1 Thessalonians 5:2 to 1 Thessalonians 5:8, being different in the Greek from the terms used in 1…
Read Charles John Ellicott on 1 Thessalonians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Who died for us] His death was an atoning sacrifice for the Gentiles as well as for the Jews. Whether we wake or sleep] Whether we live or die, whether we are in this state or in the other world, we shall live together with him-shall enjoy his life, and the consolations of his Spirit, while here; and shall be glorified together with him in the eternal world. The words show that every where and in all circumstances genuine believers, who walk after God, have life and communion with him, and are continually happy, and constantly safe. The apostle, however, may refer to the doctrine he has delivered, 1 Thessalonians 4:15, concerning the dead in Christ rising first; and the last…
Read AdamClarke on 1 Thessalonians 5 →CambridgeThe Cambridge Bible for Schools and Colleges10. (through our Lord Jesus Christ,) who died for us] It has been said that the gospel which Paul preached at Thessalonica was “not the gospel of the Cross of Christ, but of the Coming of Christ.” But these two are not exclusive or conflicting doctrines; they are complementary parts of one and the same Gospel. This clause is enough to show how far the apostles were from ignoring the Cross of Christ in their ministry at Thessalonica. When St Paul writes, “Christ died for us … that we should live together with Him,” his words involve the entire doctrine of Redemption by the death and resurrection of Jesus, as it is set forth at length in the next group of Epistles—in Romans 3:21-26; Romans…
Read Cambridge on 1 Thessalonians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleWho died for us - That is, to redeem us. He designed by his death that we should ultimately live with him; and this effect of his death could be secured only as it was an atoning sacrifice.
Read Albert Barnes on 1 Thessalonians 5 →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
He died for us so that, whether we are awake or asleep, we may live together with Him.
who died for us, that, whether we wake or sleep, we should live together with him.
He died for us so that, whether we are awake or asleep, we may live together with Him.
He died for us so that whether we are alert or asleep we will come to life together with him.
Tyndale line
Who died for us, that, whether we wake or sleep, we should live together with him.
who died for us, that, whether we wake or sleep, we should live together with him.
who died for us, that, whether we wake or sleep, we should live together with him.
Who died for us, that, whether we wake or sleep, we should live together with him.
Which died for vs, that whether we wake or sleepe, we should liue together with him.
Strictly literal
who has died for us, that whether we may be watching or sleep, we may live together with him.
who did die for us, that whether we wake — whether we sleep — together with him we may live;
who died for us, that whether we wake—whether we sleep—we may live together with Him;
It is he who died for us so that, whether we are awake or asleep, we may live together with him.
From the Latin
Who died for us; that, whether we watch or sleep, we may live together with him.
Simplified
He's the one who died for us so that whether we're alive or dead we shall live together with him.
Who was put to death for us, so that, awake or sleeping, we may have a part in his life.
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.
qui mortuus est pro nobis : ut sive vigilemus, sive dormiamus, simul cum illo vivamus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܘ ܕܡܝܬ ܥܠ ܐܦܝܢ ܕܐܢ ܥܝܪܝܢܢ ܘܐܢ ܕܡܟܝܢܢ ܐܟܚܕܐ ܥܡܗ ܢܚܐ
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.
τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
The standard critical text of the New Testament.
τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
The previous edition, still widely cited.
τοῦ ἀποθανόντος — ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
The Society of Biblical Literature edition, freely licensed.
τοῦ ἀποθανόντος — ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
The edition that turned scholarship toward the earliest manuscripts.
τοῦ ἀποθανόντος — ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
An independent critical text built from the oldest witnesses then known.
τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
A recent critical edition following documentary evidence closely.
τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
The reading of the majority of surviving manuscripts.
τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.¶
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 |
|---|---|---|
| ὑπὲρ for | NA28, NA27, Tyn, TR, Byz | SBL, WH, Treg |
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 5:10
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ἀποθνῄσκω is a verb meaning 'to die,' used for both natural and violent deaths, including Christ's death. It can also refer to spiritual death and metaphorical uses, such as dying to sin. The word is built from the prefix ἀπό and the root θνῄσκω. It appears frequently in the New Testament, notably in contexts discussing mortality and spiritual separation.
ἀπο-θνῄσκω,
[in LXX chiefly for מוּת;]
to die: of natural death, Mk 5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mt 26:35, Jo 12:33, He 10:28, al.; of spiritual death, Jo 6:50, Ro 8:13, al.; c. dat. ref., Ro 6:2, 10 14:7, 8, Ga 2:19; acc., ὅ, Ro 6:10; seq. ἐν, Mt 8:32, Jo 8:21, 24, I Co 15:22, He 11:37, Read the full entry →
ἀποθνήσκω, impf. ἀπέθνησκον (Lk. viii. 42); 2 aor. ἀπέθανον ; fut. ἀποθανοῦμαι, Ro. ν. 7; Jn. viii. 21, 24, (see θνήσκω) ; found in Grk. writ. fr. Hom. down; to die (ἀπό, so as to be no more; [cf. Lat. emorior; Eng. die of f or out, pass away]; Germ. ab sterben, ver sterben) ; I. used properly 1. of the natural death of men: Mt. ix. 24; xxii. 24; Lk. xvi. 22; Jn. iv.47; Ro. vii. 2, and very often; ἀποθνήσκοντες ἄνθρωποι subject to death, mortal, Heb. vii. 8 [B. 206 (178) }. 2. of the violent death — both of animals, Mt. viii. 32, and of men, Mt. xxvi. 35; Acts xxi. 13 ete.; 1 Pet. iii. 18 L T Tr WH txt.; ev φόνῳ μαχαίρας, Heb. xi. 37; of the punishment of death, Heb. x. 28; often of the violent death which Christ suffered, as Jn. xii. 33; Ro. v. 6, ete. 3. Phrases: ἀποθνήσκ. ἔκ twos to perish by means of something, [ef. Eng. to die of], Rev. viii. 11; ἐν τῇ ἁμαρτίᾳ, ἐν ταῖς ἁμαρτίαις…
Read the full entry →ἀποθνήσκω. On the reason why the perfect of this verb was τέθνηκα, hot ἀποτέθνηκα, see Pro/eg. p. 114. Marcus Aurelius, it is true, uses ἀποτέθνηκα, a natural result of levelling when the simplex had become obsolete ; but the editor of P Iand 09> (ii/A.D.) is not thereby justified in restoring ἀπο]τεθνῶτ[ος. No other part of the simplex survives, and no other compound. An interesting instance of the word occurs in P Par 477® (c. B.C. 153) (= Selections, p. 22) οἱ παρὰ σὲ θεοὶ. . . ὅτι ἐνβέβληκαν ὑμᾶς εἰς ὕλην μεγάλην Kal od δυνάμεθα ἀποθανεῖν, “your gods (are false) because they have cast us into a great forest, where we may possibly die.” As a parallel to the Pauline usage in 1 Cor 15% may be noted the touching letter P Giss I. 179 (time of Hadrian), where a slave writes to her absent master, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθ᾽ ἡμέραν. The use of the present tense justifies one more…
Read the full entry →ἀποθνήσκω (apothnēskō) — to die.
ἀποθνήσκω,
future -θᾰνοῦμαι, Ionic dialect -θανέομαι or -εῦμαι[Refs 5th c.BC+] —strengthened for θνῄσκω, die, [Refs 8th c.BC+]; in Comedy texts and Prose the usual form of the present; σεῦ ἀποτεθνηῶτος[Refs 8th c.BC+]; νόσῳ[Refs 5th c.BC+]; to be ready to die, of laughter, etc., [Refs 5th c.BC+]
II. serving as passive of ἀποκτείνω, to be put to death, slain, ὑπό τινος[Refs 5th c.BC+]; especially by judicial sentence, ἀποθανεῖν ὑπὸ τῆς πόλεως[Refs 5th c.BC+]
III. renounce, νόμῳ[NT]
ἀποθνῄσκω
apothnesko
from 575 and 2348; to die off (literally or figuratively):--be dead,
death, die, lie a-dying, be slain (X with).
see GREEK for 575
see GREEK for 2348
ἀποθνῄσκω
v.
I am dying, am about to die
ἀποθνῄσκω apothnēskō 111x
to die, Mt. 8:32; to decay, rot, as seeds, Jn. 12:24; 1 Cor. 15:36; to wither, become dry, as a tree, Jude 12; met. to die the death of final condemnation and misery, Jn. 6:50; 8:21, 24; to die to a thing by renunciation or utter separation, Rom. 6:2; 1 Cor. 15:31; Gal. 2;19; Col. 3:3
ἀποθνήσκω to die off, die, Hom., attic:— to be ready to die of laughter, Ar.
serving as Pass. of ἀποκτείνω, to be put to death, to be slain, ὑπό τινος Hdt., Plat.
Verb-2AAP-GSM — Verb · second aorist · active · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-2AAP-GSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Masculine
111 occurrences in the New Testament, rendered 33 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 112 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 273 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.
ἐκεῖ μὲν γάρ φησιν „ἀπὸ παντὸς φάγῃ“, ἐνταῦθα δὲ „οὐ φάγεσθε“ καὶ „ᾗ δ’ ἂν ἡμέρᾳ φάγητε“, οὐχὶ φάγῃς, καὶ „ἀποθανεῖσθε“, οὐχὶ ἀποθανῇ.
τούτων Ἀράνης μὲν υἱὸν καταλιπὼν Λῶτον καὶ Σάρραν καὶ Μελχὰν θυγατέρας ἐν Χαλδαίοις ἀπέθανεν ἐν πόλει Οὐρῆ λεγομένῃ τῶν Χαλδαίων, καὶ τάφος αὐτοῦ μέχρι νῦν δείκνυται.
ὄρνεον γάρ ἐστιν, ὃ προσονομάζεται φοῖνιξ: τοῦτο μονογενὲς ὑπάρχον ζῇ ἔτη πεντακόσια, γενόμενόν τε ἤδη πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν αὐτό, σηκὸν ἑαυτῷ ποιεῖ ἐκ λιβάνου καὶ σμύρνης καὶ τῶν λοιπῶν ἀρωμάτων, εἰς ὃν πληρωθέντος τοῦ χρόνου εἰσέρχεται καὶ…
λυτον … ὀνόματι τῆς ἐπιτροπῆς ἃ μὲν διηρπακέναι προφάσει περιλύσεως δανείων τῶν τοῦ ἀποθανόντος πατρὸς αὐτῆς, ἃ δὲ καὶ πεπρακέναι Ἀπίαι τῆι ἀντιδίκωι ὑποβλήτωι οὔσηι αὐτοῦ, καὶ ἐκ
α τρισχιλίων καὶ ἄλλαι ἐπʼ οἴνωι πεντακισχιλίαι . ἰδὼν αὐτὴν ψευδομένην ᾔτησε τὴν τοῦ ἀποθανόντος ἀνδρὸς αὐτῆς Πασίωνος ἐφημερίδα ἣν πολλάκις ἐπέφερεν αὐτὸς ὄντων παντὸς λόγου γραπτῶν ἀριθμῷ
ἀπρόσκοπον. παρακαλῶ σε, κύριε, ἐάν σοι δόξῃ, καὶ πέμψαι ἐφʼ ἡμᾶς, εἰ δὲ μή, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθʼ ἡμέραν. ὤφελον εἰ ἐδυνάμεθα πετᾶσθαι καὶ ἐλθεῖν καὶ προσκυνῆσαί
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
158 occurrences in the New Testament, rendered 17 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 154 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
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.
ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 300 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The Greek word εἴτε (i.e., *eite*) means 'whether' or 'either...or...' and is often used to present alternatives. It is derived from two roots and appears in various contexts, including indirect questions. In the New Testament, it is found 65 times, notably in Romans and Corinthians, indicating its role in expressing choices or conditions.
εἴτε, v.s. εἰ.
εἴτε (eite) — whether.
εἴτε,
Doric dialect αἴτε, generally doubled, εἴτε..εἴτε.., Latin sive..sive.., either..or.., whether..or.., so that two cases are put as equally possible or equivalent; thrice repeated, [Refs 5th c.BC+] is sometimes omitted in Poets, ξεῖνος, αἴτ᾽ ὦν ἀστός [Refs 5th c.BC+]; and even in Prose, πόλις, εἴτε ἰδιῶται [Refs 5th c.BC+] Latin utrum..an.., variant in [Refs 5th c.BC+]; sometimes ἤ (ἠὲ καί.. variant in [Refs 8th c.BC+]; εἴτε.. εἴτε.., with subjunctive (compare εἰ), variant in [Refs 4th c.BC+]
II. in indirect questions, [Refs 8th c.BC+]
εἴτε
eite
from 1487 and 5037; if too:--if, or, whether.
see GREEK for 1487
see GREEK for 5037
εἴτε
Cj.
and if, whether
εἴτε eite 65x
whether, Rom. 12:6, 7, 8; 1 Cor. 3:22; 2 Cor. 1:6; 1 Thess. 5:10
εἴτε εἰ, τε generally doubled, εἴτε . . , εἴτε Lat. sive . . , sive, either . . , or . . , whether . . , or . . the first εἴτε is sometimes omitted in Poets:—the first εἴτε is sometimes replaced by εἰ, as εἰ . . , εἴτε . . , Hdt., Trag.
also used, like εἰ, in indirect questions, Od., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
65 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 65 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο, ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς·
διὰ τοῦτο προσετάγη ὑμῖν ἐφ̓ ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή: δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι.
Ἀμμωνίου πέπρακα ὡς πρόκειται Στοτοῆτις Στοτοήτιος ἠγόρακα καθὼς πρόκειται Ἀ … ι γρα Κερκεσούχων ειτε … … … ερ
πράγματος ὑπερτεθέντος εἰς τὴν μείζονα ἐξουσίαν συνέβη, καθὼς ἅπαντες προφέρονται, καὶ αὐτὸ τὸ παιδίον, εἴτε ἦν τῆς Ἀπίας τῆς καὶ Ἡρακλείας εἴτε ἀλλότριον, τελευτῆσαι, τὰ νῦν εἰς διάλυσιν ἀγείοχαν
εἰπεῖν π … ε … … τοῦ ἐπιστρατήγου … ε … ο … … εἴτε δικαστοῦ. εὐδοκῶ πᾶσι τοῖς ὑπὸ σοῦ ἐπιτελεσθησομένοις. Τὸ χειρόγραφον τοῦτο κύριον ἔστω πανταχῇ ὡς
γρηγορέω is derived from the perfect form of ἐγείρω, meaning to be awake or to watch. It covers both literal and metaphorical senses of vigilance and attentiveness, appearing in various New Testament passages like Matthew 26:38 and 1 Thessalonians 5:10. While most entries agree on its meanings, Thayer emphasizes its metaphorical implications regarding spiritual alertness.
γρηγορέω, -ῶ, = Attic ἐργήγορα, pf. of ἐγείρω, q.v.,
[in LXX (later bks. only) chiefly for שׁקד ;]
to be awake; metaph., of being alive, I Th 5:10.
γρηγορέω, -ῶ; 1 aor. ἐγρηγόρησα; (fr. ἐγρήγορα, to have been roused from sleep, to be awake, pf. of ἐγείρω ; cf. Lob. ad Phryn. p. 118 sq.; Bttm. Ausf. Spr. ii. p. 158; [W. 26 (25); 92 (88)]); to watch; 1. prop.: Mt. xxiv. 43; xxvi. 88, 40; Mk. xiii. 34; xiv. 34,37; Lk. xii. 37, 39 RGL Trtxt. WH txt. As to sleep is often i. q. to die, so once, 1 Th. v. 10, ypny. means to live, be alive on earth. 2. Metaph. to watch i.e. give strict attention to, be cautious, active:— to take heed lest through remissness and indolence some destructive calamity suddenly overtake one, Mt. xxiv. 42; xxv. 13; Mk. xiii. 35, [37]; Rev. xvi. 15; or lest one be led to forsake Christ, Mt. xxvi. 41; Mk. xiv. 38; or lest one fall into sin, 1 Th. v. 6; 1 Co. xvi. 13; 1 Pet. v. 8; Rev. iii. 2 56. ; or be corrupted by errors, Acts xx. 31; ἔν τινι, to be watchful in, employ the most punctilious care in a thing: Col.…
Read the full entry →γρηγορέω of the document referred to, e.g. P Par 13! (probably B.C. 157) ἐὰν δὲ μὴ ποήσῃ καθότι γέγραπται, ἀποτίνειν αὐτὸν τὴν φέρνην παραχρῆμα σὺν τῇ ἡμιολίᾳ, in connexion with a marriage contract, P Leid O18 (B.c. 89) ἐὰν δὲ μ[ὴ ἀποδῷ καθ[ότι] γέγραπται, ἀποτεισάτω Τ]ετειμούθης κτλ. To the examples from the inscriptions we may add Prvene 10588 (c. B.C. 9) ὡς καὶ ἐν τῷ Κορνελίωι νόμωι γέγραπται, and 127 (soon after B.C. 300) κατὰ τὰ γεγραμμένα of a preceding decree (cf. 2 Cor 413) : see Rouffiac, p. 49 f. For the authenticating autographic signatures to the Pauline letters, as 2 Th 317 6 ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ" οὕτως γράφω, sce Deissmann LAZ, p. 153, Milligan Documents, p. 24f., and H. Erman in M/éanges Nicole, p. 130ff. The perf. γεγράφηκα occurs in P Hib I. 782 (B.c. 244-2), BGU IV. 1205} (B.c. 28), both in participle: γέγραφα is exceedingly…
Read the full entry →γρηγορέω (grēgoreō) — to keep watch.
γρηγορ-έω,
late present, formed from perfect ἐγρήγορα (which see), to be or become fully awake, watch, [LXX+NT+3rd c.AD+]; ἐπὶ τὰς πόλεις[LXX]passive, ἐγρηγορήθη ἐπὶ τὰ ἀσεβήματά μου[LXX]; opposed to καθεύδω, of life opposed to death, [NT]
γρηγορέω
gregoreuo
from 1453; to keep awake, i.e. watch (literally or figuratively):--be
vigilant, wake, (be) watch(-ful).
see GREEK for 1453
γρηγορέω
v.
I am awake, am vigilant, watch
γρηγορέω grēgoreō 22x
to be awake, to watch, Mt. 26:38, 40, 41; Mk. 14:34; 37, 38; to be alive, 1 Thess. 5:10; met. to be watchful, attentive, vigilant, circumspect, Mt. 25:13; Mk. 13:35, et al.
Verb-PAS-1P — Verb · present · active · subjunctive · first person · pluralpresent active subjunctive — an action in progress.
V-PAS-1P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: first Number: Plural
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME
23 occurrences in the New Testament, rendered 11 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
Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν: οἱ λύχνοι ὑμῶν μὴ σβεσθήτωσαν, καὶ αἱ ὀσφύες ὑμῶν μὴ ἐκλυέσθωσαν, ἀλλὰ γίνεσθε ἕτοιμοι: οὐ γὰρ οἴδατε τὴν ὤραν, ἐν ᾗ ὁ κύριος ἡμῶν ἔρχεται.
ἀρχὴ μεγίστη το … τὰ γράμματα βίος βίου δεόμενος οὐκ ἔστιν βίος γρηγορεῖτε ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν … δένδρον παλαιὸν … μεταφυτεύειν δύσκολον
The Greek word εἴτε (i.e., *eite*) means 'whether' or 'either...or...' and is often used to present alternatives. It is derived from two roots and appears in various contexts, including indirect questions. In the New Testament, it is found 65 times, notably in Romans and Corinthians, indicating its role in expressing choices or conditions.
εἴτε, v.s. εἰ.
εἴτε (eite) — whether.
εἴτε,
Doric dialect αἴτε, generally doubled, εἴτε..εἴτε.., Latin sive..sive.., either..or.., whether..or.., so that two cases are put as equally possible or equivalent; thrice repeated, [Refs 5th c.BC+] is sometimes omitted in Poets, ξεῖνος, αἴτ᾽ ὦν ἀστός [Refs 5th c.BC+]; and even in Prose, πόλις, εἴτε ἰδιῶται [Refs 5th c.BC+] Latin utrum..an.., variant in [Refs 5th c.BC+]; sometimes ἤ (ἠὲ καί.. variant in [Refs 8th c.BC+]; εἴτε.. εἴτε.., with subjunctive (compare εἰ), variant in [Refs 4th c.BC+]
II. in indirect questions, [Refs 8th c.BC+]
εἴτε
eite
from 1487 and 5037; if too:--if, or, whether.
see GREEK for 1487
see GREEK for 5037
εἴτε
Cj.
and if, whether
εἴτε eite 65x
whether, Rom. 12:6, 7, 8; 1 Cor. 3:22; 2 Cor. 1:6; 1 Thess. 5:10
εἴτε εἰ, τε generally doubled, εἴτε . . , εἴτε Lat. sive . . , sive, either . . , or . . , whether . . , or . . the first εἴτε is sometimes omitted in Poets:—the first εἴτε is sometimes replaced by εἰ, as εἰ . . , εἴτε . . , Hdt., Trag.
also used, like εἰ, in indirect questions, Od., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
65 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 65 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο, ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς·
διὰ τοῦτο προσετάγη ὑμῖν ἐφ̓ ἑαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή: δύναται γὰρ ἐν τοῖς τοιούτοις μετάνοια εἶναι.
Ἀμμωνίου πέπρακα ὡς πρόκειται Στοτοῆτις Στοτοήτιος ἠγόρακα καθὼς πρόκειται Ἀ … ι γρα Κερκεσούχων ειτε … … … ερ
πράγματος ὑπερτεθέντος εἰς τὴν μείζονα ἐξουσίαν συνέβη, καθὼς ἅπαντες προφέρονται, καὶ αὐτὸ τὸ παιδίον, εἴτε ἦν τῆς Ἀπίας τῆς καὶ Ἡρακλείας εἴτε ἀλλότριον, τελευτῆσαι, τὰ νῦν εἰς διάλυσιν ἀγείοχαν
εἰπεῖν π … ε … … τοῦ ἐπιστρατήγου … ε … ο … … εἴτε δικαστοῦ. εὐδοκῶ πᾶσι τοῖς ὑπὸ σοῦ ἐπιτελεσθησομένοις. Τὸ χειρόγραφον τοῦτο κύριον ἔστω πανταχῇ ὡς
The Greek word καθεύδω (*katheudo*) means 'to sleep' and can refer to both literal and metaphorical states of sleep. It appears in various contexts in the New Testament, including references to physical sleep (e.g., Matthew 8:24) and spiritual sloth (e.g., Ephesians 5:14). The term is also used metaphorically to denote death (1 Thessalonians 5:10). It is synonymous with κοιμάω.
καθ-εύδω ; impf. 3 pers. plur. ἐκάθευδον ; fr. Hom. down; Sept. mostly for 13¥ ; 1. to fall asieep, to drop off to sleep: Mt. xxv. 5. 2. to sleep ; a. prop.: Mt. viii. 24 ; ix. 24 [on this and its paral. ef. B. D. Am. ed. p. 1198*]; xiii. 25; xxvi.40,43,45; Mk. iv. 27, 38; v.39; xiii. 86; xiv. 37, 40sq.; Lk. viii.52; xxii. 46; 1 Th. v. Zs b. euphemistically, to be dead: 1 Th.v.10; (Ps. Ixxxvii. (Ixxxviii.) 6; Dan. xii. 2). c. metaph. to yield to sloth and sin, and be indifferent to one’s salvation: Eph. v. 14; 1 ΤῊ. ν. 6.
καθεύδω. BGU IV. 114157 (B.c. 14) οὐδὲ γὰρ καθεύδωι ἔσωι ἵνα εἰδῶι, PSI 1. 9417 (ii/A.p.) καθεύδει τῇ νυκτί. In the rules regulating visitors to a sacred shrine, Sy// 589** (iv/B.C.), it is provided—ey δὲ tot κοιμητηρίοι καθεύδειν χωρὶς μὲν Tos ἄνδρας, χωρὶς δὲ τὰς γυναῖκας, The compound ἐγκαθεύδω occurs several times in the same document. Epict. ii. 20. 10 βαλὼν κάθευδε καὶ τὰ τοῦ σκώληκος ποίει, ‘lie down and sleep and play the part of the worm.” On the irregular construction in Mk 4?’ see Pro/eg. p. 185 f.
καθεύδω (katheudō) — to sleep.
καθεύδω,
so also in Ionic dialect, [Refs 5th c.BC+]imperfect καθεῦδον [Refs 8th c.BC+]; ἐκάθευδον [Refs 5th c.BC+]: future καθευδήσω [Refs 5th c.BC+]aorist ἐκαθεύδησα (not in Attic dialect), [Refs 2nd c.AD+]; infinitive καθευδῆσαι [Refs]:— lie down to sleep, sleep, [Refs 8th c.BC+]; opposed to ἀγρυπνέω, ἐγρήγορα, [Refs 6th c.BC+]; νυκτὸς κ. to sleep by night, [Refs 5th c.BC+]; κ. τὰς νύκτας to sleep all one's nights, [Refs 3rd c.BC+]; μαλακῶς, σκληρῶς κ., [Refs 4th c.BC+]; of male and female, ἵνα τώ γε καθεύδετον ἐν φιλότητι [Refs 8th c.BC+]: generally, pass the night, τὴν βουλὴν εἰς ἀκρόπολιν ἰέναι κἀκεῖ κ. [Refs 5th c.BC+]; κ. ἐπὶ ξύλου roost, of a fowl, [Refs 5th c.BC+]; ἐκ τοῦ καθεύδοντος from a sleeping state, [Refs 5th…
Read the full entry →καθεύδω
katheudo
from 2596 and heudo (to sleep); to lie down to rest, i.e. (by
implication) to fall asleep (literally or figuratively):--(be
a-)sleep.
see GREEK for 2596
καθεύδω
v.
I sleep, am sleeping
καθεύδω katheudō 22x
to sleep, be fast asleep, Mt. 8:24; 9:24; met. to sleep in spiritual sloth, Eph. 5:14; 1 Thess. 5:6; to sleep the sleep of death, to die, 1 Thess. 5:10
καθεύδω ionic κατ-εύδω imperf. καθεῦδον attic also καθηῦδον and ἐκάθευδον fut. καθευδήσω to lie down to sleep, sleep, Hom., etc.:— ἐκ τοῦ καθεύδοντος (part. neut.) from a sleeping state, Plat.
metaph. to lie asleep, lie idle, Aesch., etc.:—also of things, to sleep, lie still, be at rest, ἐλπίδες καθεύδουσιν Eur.
Verb-PAS-1P — Verb · present · active · subjunctive · first person · pluralpresent active subjunctive — an action in progress.
V-PAS-1P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: first Number: Plural
22 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Counted over the 11 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.
ἡ γῆ, ἐφ’ ἧς σὺ καθεύδεις, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου, καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς, καὶ πλατυνθήσεται ἐπὶ θάλασσαν καὶ λίβα καὶ βορρᾶν καὶ ἀνατολάς· καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου.
καὶ τῷ λόγον ἐροῦντι περὶ ὧν αὐτὸς ἀνακρίνειν μέλλει τὸν ἀληθέστερον καὶ συνετώτερον, τούτῳ γέρας δώσειν ὑπισχνεῖται νικητήριον πορφύραν ἐνδύσασθαι καὶ ἐν ἐκπώμασιν χρυσοῖς πίνειν καὶ ἐπὶ χρυσίου καθεύδειν καὶ ἅρμα χρυσοχάλινον καὶ κίδαριν βύσσινον…
καχεκτεύεται, εἴ τι μὲν ὁ σύνδουλος αὐτὸν δυνήσεται συστῆσαι ἐγὼ οὐκ ἐπίσταμαι, οὐδὲ γὰρ καθεύδω ἔσω ἵνα εἰδῶ. ἡμέρας δὲ ἐν αἷς ἀναβαίνω, εὑρίσκω αὐτὸν καθήμενον καὶ πεινιζόμενον κρόκην,
τῇ κυρίᾳ Ἀθηνᾷ. γινώσκειν θέλω ἀφ’ ὅτε ἐξῆλθον ἀπὸ σοῦ οὔδε νυκτὸς οὔδε ἡμέρας καθεύδω … του
ἔγραψα ὑμῖν διʼ ἑτέρου ὀστρακίου ὅπως πέμψατέ μοι τὸ ὑπαγκώνιον τὸ μικρὸν ἐπεὶ πάσχω καθεύδων καὶ οὐκ ἐπέμψατε. πέμψατε οὖν αὐτὸ καὶ τὸ μελάνιον καὶ κολλυρίδια β καὶ ἐκ
The Greek word ἅμα (*hama*) is primarily an adverb meaning 'at the same time' or 'at once.' It can also function as a preposition meaning 'together with,' typically followed by a dative case. In the New Testament, it appears in various contexts, such as Acts and Matthew, often indicating simultaneous actions or events.
ἅμα [Skr. sa, sama; Eng. same; Lat. simul; Germ. sammt, ete.; Curtius § 449; Vanitek p. 972. Fr. Hom. down]; 1. adv., at the same time, at once, together: Acts xxiv. 26; xxvii. 40; Col. iv. 8; 1 Tim. v. 13; Philem. 22; all to a man, every one, Ro. 111, 12. 2. prep. [W. 470 (439)], together with, with dat. : Mt. xiii. 29. ἅμα πρωΐ early in the morning: Mt. xx. 1, (in Grk. writ. ἅμα τῷ ἡλίῳ, ἅμα τῇ ἡμέρᾳ). In 1 Th. iv. 17 and y. 10, where ἅμα is foll. by σύν, ἅμα is an adv. (at the same time) and must be joined to the verb.
ἅμα. The adverbial use seen in Mt 20! may be illustrated by P Flor I. 36° (c. iv/a.D., init.) μνηστευσαμένου pov... τὴν ... [θ]υγατέρα ... [ἅ]μα ex νηπίας ἡλικίας, P Oxy VII. 1025}6 (late iii/A.D.) τῶν θεωριῶν ἅμ᾽ αὔ[ρ]ιον ἥτις ἐστὶν τ ἀγομ[έν]ων. For ἅμα = ‘at the same time,” see P Giss I. 138 (ii/A.D.) πέμψεις ἅμα τὰς Y ἐπιστολάς, P Oxy IV. 798 (probably B.C. 183) ds δ᾽ ἂν παραγένωνται οἱ σιτολόγοι ἐπὶ τὴν παράληψιν τῶν σιτικῶν ἀπομετρήσομεν ἅμα καὶ ταῦτα, αἰ. With ἅμα ς. dat. ‘together with,” cf. P Oxy IV. 658}8 (A.D. 250) τῶν ἱερῶν ἐγευσάμην ἅμα τῷ υἱῷ pov, so with a dat. Rein 26!4 (8.6. 104) ἅμα τῆι συγγραφῆι ταύτηι ἀναφερομένηι, P Oxy VI. 975 (i/A-D-) a loan to be repaid ἅμα τῇ ᾿μῇ τρύ[γ]ῃ», P Petr 1. 24 (3) ((. B.C. 249) ἅμα τῆι λοιπῆι ἀγορᾶι ἧι εἰλήφασι ἐγ βασιλικοῦ, P Flor I. 61° (A.D. 210) ἐχειροτονήθην ἅμ᾽ ἄλλοις, 16. 2115 (A.D. 239) ἅμα τοῖς τῆς κώμης δημοσίοις (neuter)…
Read the full entry →ἅμα (hama) — together.
ἅμᾰ [ᾰμ],
Doric dialect ἁμᾶ, which see: (see. entry near the end):
__A adverb at once, at the same time, mostly of Time, frequently added to τε.. καί, ἅμ᾽ οἰμωγή τε καὶ εὐχωλή[Refs 8th c.BC+]
__A.2 ἅ. μέν.. ἅ. δέ.., partly.. partly.., [Refs 5th c.BC+]
__A.3 in Prose ἅ. δέ.. καί.., ἅ. τε.. καί.., ἅ... καί.. may often be translated by no sooner.. than.., ἅ. δὲ ταῦτα ἔλεγε καὶ ἀπεδείκνυε[Refs 5th c.BC+]
__A.3.b ἅ. μῦθος ἔην, τετέλεστο δὲ ἔργον 'no sooner said than done', [Refs 8th c.BC+]
__A.3.c with participle and finite Verb in same sense, βρίζων ἅ... ἐξήμελξας εὐτραφὲς γάλα[Refs 4th c.BC+]; ἅ. εἰπὼν ἀνέστη as soon as he had done speaking, he stood up, [Refs 5th c.BC+]; τῆς ἀγγελίας ἅ. ῥηθείσης ἐπεβοήθουν as soon as news was…
ἅμα
hama
a primary particle; properly, at the "same" time, but freely used as a
preposition or adverb denoting close association:--also, and,
together, with(-al).
ἅμα
Adv
at the same time, along with
ἅμα hama 10x
also functions as an improper preposition with the genitive (2x), with, together with; at the same time
ἅμα Cf. ὁμοῦ, Lat. simul. at once, at the same time, Hom., etc.
prep. c. dat. at the same time with, together with, ἅμ᾽ ἠοῖ at dawn, Il.; ἅμα ἕῳ, ἅμα ἕῳ γιγνομένῃ Thuc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
10 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 10 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 67 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.
ἐπανελθούσης δὲ πεπηλωμένης ἅμα καὶ θαλλὸν ἐλαίας κομιζούσης, μαθὼν τὴν γῆν ἀπηλλαγμένην τοῦ κατακλυσμοῦ μείνας ἄλλας ἑπτὰ ἡμέρας τά τε ζῷα τῆς λάρνακος ἐξαφίησιν αὐτός τε μετὰ τῆς γενεᾶς προελθὼν καὶ θύσας τῷ θεῷ συνευωχεῖτο τοῖς οἰκείοις.
Περὶ δὲ τοῦ συνδούλου μου Βούρρου, τοῦ κατὰ θεὸν διακόνου ὑμῶν ἐν πᾶσιν εὐλογημένου, εὔχομαι παραμεῖναι αὐτὸν εἰς τιμὴν ὑμῶν καὶ τοῦ ἐπισκόπου: καὶ Κρόκος δέ, ὁ θεοῦ ἄξιος καὶ ὑμῶν, ὅν ἐξεμπλάριον τῆς ἀφ̓ ὑμῶν ἀγάπης ἀπέλαβον, κατὰ πάντα με…
μου κινηθῆναι διὰ τὸ πρός τε τῶι θερισμῶι εἶναι καὶ τῆι συναγωγῆι τοῦ σίτου· ἅμα δὲ καὶ οἱ ἄγριοι βόες ἡμᾶς κεκωλύκασιν· Θεοδώραν δὲ ἀπέσταλκά σοι κομίζουσαν τὸν χιτῶνα
κατίσχειν μετʼ ἐμαυτοῦ. προσπαραλήψομαι δὲ καὶ Παῆσιν καὶ τοὺς υἱοὺς αὐτοῦ· δοκιμάζω γὰρ αὐτούς, ἅμα δὲ καὶ τῆς γῆς τῆς ἐνταῦθα οὐκ ἄπειροί εἰσιν. ὥρα δέ ἐστιν ἐργάζεσθαι ἀπὸ
ἐπιστολὴν ἵνα ἀφεθῶ· ὡσαύτως δὲ καὶ Πύθωνι καὶ Ἀντιπάτρωι γράψον αὐτοῖς ἵνα μνησθῶσιν αὐτῶι ἅμα τῆι ἐπιστολῆι τῆι παρὰ σοῦ ἀποδιδομένηι αὐτῶι. ἠξίωσα δὲ καὶ Νικαίαν ἀποδημῆσαι πρὸς σέ,
The Greek word σύν (sun) is a preposition meaning 'with' or 'together with,' indicating association, companionship, or inclusion. It is used with the dative case and appears frequently in the New Testament, especially in the writings of Luke and Paul. Notably, it conveys a closer relationship than other similar prepositions. Examples include phrases like 'σὺν Χριστῷ' (with Christ) and 'σὺν ἐμοί' (with me).
σύν (old Att. ξύν),
prep. c. dat.,
expressing association, fellowship and inclusion. It gradually gave way to μετά, c. gen. (cf. LS, s.v.; Bl., § 41, 3), and is therefore comparatively infrequent in NT, being rare in Mt4, Mk6, Jo3, and elsewhere (exx. Ja 1:11, II Pe 1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Lk 2:13, Jo 21:3, Ac 10:23, al.; εἶναι σύν τινι, Lk 7:12, Ac 4:13, Phl 1:23, al.; of partisanship, Ac 4:13; οἱ σύν τινι (ὄντες), of attendants, companions or colleagues, Read the full entry →
σύν [the older form ξύν is still found in some edd. in composition (as ξυμ-βαίνω, 1 Pet. iv. 12 Rec***; see L. and S. 5. v. init.; cf. 3, o,s)], a preposition; it is never used in the Apocalypse, rarely by Matthew [some four times (texts vary) ], Mark [some five times, or John (three times) ], (who prefer μετά), more frequently by Luke ΄, συν [(Gospel and Acts) about 79 times] and Paul [about 39 times ; on the comparative frequency of these prepp. in the classics, see L. and S.s. v. ad init.]. It takes the Dative after it, and denotes accompaniment and fellowship, whether of action, or of belief, or of condition and experience; (acc. to the grammarians [ef. Donaldson, New Crat.§181; Kriiger §68, 13,1; Kihner ii. p.438]; W. 391 (366), a fellowship far closer and more intimate than that expressed by perd, although in the N. T. this distinction is much oftener neglected than observed).…
Read the full entry →συν. This ‘‘aristocrat” among the prepositions as compared with ἐν the ‘‘ maid of all work” is comparatively rare in the NT, having given place, as it did in Attic Greek, to μετά c. gen. (cf. Blass Gr. p. 132). (1) For its general meaning “‘with,” either ‘‘ along with” or ‘‘in addition to,’’we may note—P Tebt I. 438 (B.C. 118) παρεγενήθημεν els ἀπάντησιν σὺν τῶι τῆς κώμης κωμάρχωι [καί] τινων τῶν πρεσβυτέρων τῶν [γ]εωργῶν, “να came to meet him together with the -komarch of the village and some of the elders of the cultivators’ (Edd.), i. 13} (B.C. 114) ἐφοδεύοντός μου σὺν “Qpwr κω(μάρχηι) καὶ ΠΠατάνι. . . [[τὰ ἐν περὶ τὴν κώμην χωματικὰ ἔργα, “as I was inspecting, in company with Horus the komarch and Patanis, the embankment works near the village ’’ (Edd.), 25, 207 (B.c. 113) memépp(a>pelv] ᾿Αράχθην σὺν Tots κωμογραμματεῦσι ἐσόμενον μέχρι TOU με παραγενέσθαι, “T, have sent Arachthes to…
Read the full entry →σύν (sun) — with.
σύν [ῠ],
old Attic dialect ξύν; Boeotian dialect σούν [Refs 3rd c.BC+];
__A σ. ἡρώων [Refs 2nd c.AD+]:—with. The form ξύν rarely occurs in [Refs 8th c.BC+]; in Ionic dialect verse we find ξύν [Refs 7th c.BC+]; in early Ionic dialect Prose (including Inscrr.,[Refs 6th c.BC+] is only found in ξυνίημι [Refs 5th c.BC+]; in the late Ionic of [Refs 2nd c.AD+]; in Aeolic dialect and Doric dialect it is rare, ξυνοίκην [Refs 7th c.BC+]; elsewhere Doric dialect σύν, [Refs 6th c.BC+] and becomes usual towards the end; after [Refs 5th c.BC+]; otherwise, of Attic dialect Prose writers [Refs 5th c.BC+] a few times in compounds; codices [Refs 5th c.BC+]; in [Refs 5th c.BC+] is very frequently; in Trag. both forms occur. The preposition σύν gradually gave way to μετά with genitive, so that whereas [Refs 4th c.BC+] with genitive, the proportions in [Refs 5th c.BC+]…
σύν
sun
a primary preposition denoting union; with or together (but much
closer than 3326 or 3844), i.e. by association, companionship,
process, resemblance, possession, instrumentality, addition,
etc.:--beside, with. In composition it has similar applications,
including completeness.
see GREEK for 3326
see GREEK for 3844
σύν
Prep.
with
σύν syn 128x
with, together with, Mt. 25:27; 26:35; 27:38; attendant on, 1 Cor. 15:10; besides, Lk. 24:21; with, with the assistance of, 1 Cor. 5:4; with, in the same manner as, Gal. 3:9; εἶναι σύν τινι, to be with any one, to be in company with, accompany, Lk. 2:13; 8:38; to be on the side of, be a partisan of any one, Acts 4:13; 14:4; οἱ σύν τινι, those with any one, the companions of any one, Mk. 2:26; Acts…
Read the full entry →σύν prep. with dat., Lat. cum
along with, in company with, together with, δεῦρ᾽ ἤλυθε σὺν Μενελάῳ Il.
with collat. notion of help, σὺν θεῷ with God's help or blessing, (the God being conceived as standing with one), Hom., etc.; σὺν θεῷ εἰρημένον spoken as by inspiration, Hdt.: so, σὺν δαίμονι, σὺν Διί, σὺν Ἀθήνῃ Il.; so also, σύν τινι εἶναι or γίγνεσθαι to be with another, i. e. on his side, of his party, Xen.; οἱ σύν τινι any one's friends, followers, id. Xen.
endued with, ἄκοιτις σὺν μεγάλῃ ἀρετῇ Od.: of things that belong or are attached to a person, στῆ σὺν δουρί Il.; σκῆπτρον, σὺν τῷ ἔβη id. Il.; αὐτῇ σὺν φόρμιγγι id. Il. (here, in attic, the σύν is often omitted).
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
131 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 128 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 82 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ διʼ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δʼ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης…
Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι…
Σχώτου ἱερεῖ Σούχου καὶ Ἀφροδίτης, παρακεχωρηκέναι αὐτῶι Ἁρσιήσει τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων
τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεῦς ὁ ἀποδόμενος, ὃν ἐδέξαντο Ἑτπεσοῦχος καὶ οἱ σὺν αὐτῷ ὠνούμενοι οἱ πριάμενοι. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ζάω (transliterated as zao) means 'to live' and is used in various contexts, including both literal and figurative senses. It encompasses the idea of being alive, functioning in life, and can refer to both animals and plants. In the New Testament, it appears in discussions of spiritual life and vitality, often in relation to Christ and God, highlighting a deeper, metaphorical meaning of existence.
ζάω, -ῶ,
[in LXX chiefly for חיה (most freq. ptcp., ζῶν, inf., ζῆν, for חַי);]
prop., to live, be alive (v. Syn., s.v. βίος; in cl. usually of animal life, but sometimes of plants, as Arist., Eth. N, i, 7, 12): Ac 20:12, Ro 7:1-3, I Co 7:39, Re 19:20, al.; ἐν αὐτῷ ζῶμεν, Ac 17:28; ἐμοὶ τὸ ζῆν Χριστός, Phl 1:21; διὰ παντὸς τοῦ ζῆν (M, Pr., 215, 249), He 2:15; ὃ δὲ νῦν ζῶ ἐν σαρκί, Ga 2:20; ζῇ ἐν ἐμοὶ Χριστός, Ga 2:20; (ὁ) ζῶν, of God (אֵל חַי…
Read the full entry →ζάω (zaō) — to live.
ζῶ
(contraction from ζώω: ζάω only in Grammars, [Refs 4th c.AD+]; imperative ζῆ [Refs 5th c.BC+] see at {ζῆ}; optative ζῴη; infinitive ζῆν: imperfect ἔζων [Refs 5th c.BC+]; ἔζην in most codices of [Refs 4th c.BC+]; 3rd.pers. plural ἔζων [Refs 5th c.BC+]: future ζήσω [Refs 5th c.BC+]: aorist 1 ἔζησα [Refs 5th c.BC+]: perfect ἔζηκα [Refs 4th c.BC+]aorist and perfect are mostly supplied from βιόω.- Exc. participle ζῶντος, [Refs 8th c.BC+] always uses the Epic dialect Ionic dialect Lyric poetry present ζώω (also in [Refs 5th c.BC+]; subjunctive ζώῃ [Refs 5th c.BC+], contraction ζῷ [Refs]; Cretan dialect δώω [Refs]; infinitive ζωέμεναι, -έμεν, [Refs 8th c.BC+]: imperfect ἔζωον [Refs 8th c.BC+]; Ionic dialect ζώεσκον [Refs 8th c.BC+]aorist 1 ἔζωσα (ἐπ-) [Refs 5th c.BC+]; infinitive ζῶσαι [Refs]: perfect participle ἐζωκότα [Refs]; infinitive ζόειν [Refs 7th c.BC+]…
Read the full entry →ζάω
zao
a primary verb; to live (literally or figuratively):--life(-time),
(a-)live(-ly), quick.
ζάω
v.
I live
ζάω zaō 140x
to live, to be possessed of vitality, to exercise the functions of life, Mt. 27:63; Acts 17:28; τὸ ζῆν, life, Heb. 2:15; to have means of subsistence, 1 Cor. 9:14; to live, to pass existence in a specific manner, Lk. 2:36; 15:13; to be instinct with life and vigor; hence, ζῶν, living, an epithet of God, in a sense peculiar to Himself; ἐλπὶς ζῶσα, a living hope vigor and constancy, 1 Pet. 1:3; ὕδωρ ζῶν, living water in respect of a full and unfailing flow, Jn. 4:10, 11; to be alive with cheered and…
Read the full entry →ζάω to live, Hom., etc.; ἐλέγχιστε ζωόντων vilest of living men, Od.; ζώειν καὶ ὁρᾶν φάος ἠελίοιο Il.; ῥεῖα ζώοντες living at ease, of the gods, id. Il.; ζῶν κατακαυθῆναι to be burnt alive, Hdt.:—also, ζῆν ἀπό τινος to live off or on a thing, Theogn., Hdt., etc.:— τὸ ζῆν ῀ ζωή, Aesch., etc.: —in a quasi-trans. sense, ἐκ τῶν ἄλλων ὧν ἔζης ( = ἃ ἐν τῶι βίωι ἔπραττες) from the other acts of your life, Dem.
metaph. to be in full life and strength, to be fresh, be strong, ἄτης θύελλαι ζῶσι Aesch.; ἀεὶ ζῆι ταῦτα [νόμιμα] Soph.; ζῶσα φλόξ living fire, Eur.
Verb-AAS-1P — Verb · aorist · active · subjunctive · first person · pluralaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-1P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: first Number: Plural
143 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 140 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 250 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.
λέγουσιν οὖν οἱ τοῖς νόμοις ἐπὶ πλέον ἐμβαθύναντες καὶ τὰ κατ’ αὐτοὺς ὡς ἔνι μάλιστα μετὰ πάσης ἐξετάσεως ἀκριβοῦντες, ὅτι τῆς αὑτοῦ συγγενείας μεταδοὺς ὁ θεὸς ἀνθρώπῳ τῆς λογικῆς, ἥτις ἀρίστη δωρεῶν ἦν, οὐδὲ τῶν ἄλλων ἐφθόνησεν, ἀλλ’ ὡς οἰκειοτάτῳ…
ἔτι δὲ ζῶντος Ἀδάμου Κάιος τοὺς ἐγγόνους πονηροτάτους συνέβη γενέσθαι κατὰ διαδοχὴν καὶ μίμησιν ἄλλον ἄλλου χείρονα τελευτῶντα·
Καὶ ὃς ἐλπίσει ἐπ’ αὐτὸν ζήσεται εἰς τὸν αἰῶνα.
Κόρδῳ τῶι ἐπιστατήσαντι τῶν φυλακιτῶν … … τας φάσκοντες τὸν πατέρα αὐτῶν ἐκ τοῦ ζῆν μεθεστακέναι πρὸς … λο … κατὰ φυλακὴν. καταστάντες δὲ καὶ ἀπολογησάμενοι ἐφάνημεν τῶι Κόρδωι
ὥστε παρʼ αὐτῇ ἐκτέτρωται τὸ βρέφος νεκρὸν ὥστε αὐτὴν κατακλινῆ εἶναι καὶ κινδυνεύειν τοῦ ζῆν. διὸ ἀξιῶ γράψαι τοῖς τῆς Ὠξυρύνχων πρεσβυτέροις ἐκπέμψαι τὸν ἐνκαλούμενον ἐπὶ σὲ πρὸς τὴν
μου τὸ ὄνομα εἰς πρεσβυτερείαν τῆς κώμης ἀπόρου μου ὄντος καὶ μισθοῦ πορίζοντος τὸ ζῆν ἀπὸ τῆς γερδιακῆς διὸ ἀξιῶ σε τὸν κύριον βοηθῆσαί μοι, ἵνα τύχω τῆς ἀπὸ