1 Timothy 3:10 — Word Study
N1904καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
BSAAlsokai theseohutos nowde they should be testeddokimazō▸ [before all else, initially, proven, refined like metal] first,prōton theneita [afterward, subsequently] they should servediakoneō▸ [minister, attend to the needs of others, church helpers, servants] blamelessanegklētos [blameless, irreproachable, without blame or fault] being.eimi▸ [found to be, proven as]
| Greek | English | Parsing |
|---|---|---|
| καὶ | Also | Conjunction |
| οὗτοι | these | Demonstrative pronoun, nominative, plural |
| δὲ | now | Conjunction |
| δοκιμαζέσθωσαν | they should be tested | Verb, present, passive |
| πρῶτον, | first, | Adverb, superlative |
| εἶτα | then | Adverb |
| διακονείτωσαν | they should serve | Verb, present, active |
| ἀνέγκλητοι | blameless | Adjective, nominative, plural |
| ὄντες.¶ | being. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Additionally, they must first be tested. Then, if they are above reproach, let them serve as deacons. |
| KJV | And let these also first be proved; then let them use the office of a deacon, being found blameless. |
| ASV | And let these also first be proved; then let them serve as deacons, if they be blameless. |
| YLT | and let these also first be proved, then let them minister, being unblameable. |
| WEB | Let them also first be tested; then let them serve if they are blameless. |
| BBE | And let these first be put to the test; then let them become Deacons if there is nothing against them. |
Where they part company is δοκιμαζέσθωσαν — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate phrases that establish the conditions for serving.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectοὗτος
verbδοκιμάζω
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 Timothy 3:10
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 — Qualifications for Deaconsgenerated
1 Timothy 3:10 provides guidance on the qualifications for deacons within the church. Paul emphasizes the importance of being tested and above reproach, indicating that character and integrity are crucial for those who serve in leadership roles. This instruction follows a discussion on the qualities required for bishops and highlights the need for accountability and proven faithfulness in ministry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 3:6 | He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil. |
| 2 | 1 Timothy 5:22 | Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure. |
| 3 | 1 John 4:1 | Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world. |
| 4 | 1 Timothy 3:13 | For those who have served well as deacons acquire for themselves a high standing and great confidence in the faith that is in Christ Jesus. |
| 5 | Acts 6:1–2 | In those days when the disciples were increasing in number, the Grecian Jews among them began to grumble against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — δοκιμάζω, dokimazōgenerated
The verb δοκιμάζω (dokimazō) means to test or prove, particularly in contexts where genuineness is assessed, such as metals. Here, it signifies a thorough examination of character and capability before one takes on the role of a deacon.
The passive imperative form indicates that the subjects (deacons) should be tested by others, emphasizing the community's role in affirming their qualifications. This testing is not merely a formality but a vital step in ensuring that those who serve are genuinely fit for the responsibilities they will undertake.
How Translations Differ — measured against the Berean Standard Biblegenerated
In comparing translations, the Berean Standard Bible uses tested, which is also reflected in the KJV and ASV. These versions emphasize the necessity of proving one's character before serving.
The Young's Literal Translation and World English Bible also agree on the need for testing, while the BBE uses put to the test, which conveys a similar meaning. The translations consistently highlight the importance of being blameless and tested.
Sentence Structuregenerated
The main verb is δοκιμαζέσθωσαν, they should be tested, which governs the clause. This clause is followed by two adverbial phrases indicating the sequence of actions: πρῶτον (first) and εἶτα (then).
The structure indicates a clear progression: first, the testing must occur, and then, based on the results, the individuals can serve as deacons. The linking verb ὄντες (being) connects the subject to the predicate, which describes their required state of being blameless.
Septuagint Backgroundgenerated
The word οὗτοι (ohutos), meaning 'these', appears in the Septuagint 2054 times and is used to translate the Hebrew אֵ֫לֶּה (eleh), which also means 'these'. This choice emphasizes the specificity of the individuals being referred to in the context of qualifications for service.
The term δοκιμαζέσθωσαν (dokimazō), meaning 'they should be tested', corresponds to the Hebrew root בָּחַן (bachan), which means 'to examine' or 'try'. This connection underscores the importance of scrutiny and evaluation before one can assume a role, aligning with the call for integrity in leadership.
In plain words — the whole versegenerated
1 Timothy 3:10 states that deacons must first be tested to ensure they are blameless before they can serve. This emphasizes the importance of character and integrity in church leadership.
Frequently Asked Questionsgenerated
Testing ensures that deacons are genuinely qualified and possess the character necessary for serving the church effectively.
Being 'above reproach' means having a character that is blameless and free from any accusation or fault, which is essential for church leaders.
This verse parallels the qualifications for bishops, emphasizing the need for proven character in all church leaders, as seen in the previous verses of 1 Timothy 3.
The church community is responsible for observing and affirming the character and qualifications of deacons, ensuring they are fit for service.
Reflection Questionsgenerated
- In what ways can I demonstrate my character to be considered for leadership roles in my community?
- How can I support others in their journey to be tested and found blameless?
- What qualities do I believe are essential for someone serving as a deacon?
- How can the church ensure that its leaders are held to high standards of integrity and accountability?
The early church on this verse — how the Fathers read it
The early church Fathers provide insights on the qualifications for deacons, emphasizing the importance of being tested and proven.
And here he requires, though in other words, that he be "not a novice," where he says, "Let these also first be proved," where the conjunction "also" is added, as connecting this with what had been said before of Bishops,Early Church Fathers on 1 Timothy 3 →
None could rightly be ordained a minister in the church if the apostle had said, “If any is without sin,” where he says, “If any is without crime”;Early Church Fathers on 1 Timothy 3 →
For, since it is written, "That one should first be proved, and so minister" (1 Tim. iii. 10), much more ought he first to be proved who is taken as an intercessor for the people,Early Church Fathers on 1 Timothy 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 3:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd let these also first be proved,.... Not that they should be tried in any part of the deacon's office, to see how capable they are of performing it; but their internal and external characters are
Read John Gill on 1 Timothy 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd let these also first be proved; then let them use the office of a deacon, being found blameless.
Read Robert Jamieson on 1 Timothy 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe higher officers ought to be proved, ( as well as these of a lower order), as by examination or conference, so (which possibly is here more intended) by an observation of their lives and conversation, for some time before they were admitted into this employment. Then, being found blameless, they were to be admitted into this employment.
Read Matthew Poole on 1 Timothy 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 And let these also first be proved; then let them use the office of a deacon, being found blameless. Ver. 10. Being found blameless] The world will look round about them, and expect (though unjustly) an angelical perfection. Let them use the office of a deacon] Diaconus is said to come of êïíéò, which signifieth dust, to show that such should be "dustily diligent."
Read John Trapp on 1 Timothy 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And let these also first be proved.—No formal investigation, either in public before the congregation, or in private before Timothy and his fellow presbyters, is here referred to. What is most probably the meaning of the word is—the deacon should for a time perform many of the various duties on probation, to test his fitness before he was formally set apart for the holy office. So much of the work belonging to these officials of the early Church necessarily partook of a partially secular character, that such a trial of their fitness could well be made. Then let them use the office of a deacon.—Better rendered, let them serve as deacons, if, after the trial, inquiry, and period of…
Read Charles John Ellicott on 1 Timothy 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Let these - be proved] Let them not be young converts, or persons lately brought to the knowledge of the truth. This is the same in spirit with what is required of the bishops, 1 Timothy 3:6. Let no man be put into an office in the Church till he has given full proof of his sincerity and steadiness, by having been for a considerable time a consistent private member of the Church. Being found blameless.] ανεγκλητοιοντες. Being irreproachable; persons against whom no evil can be proved. The same as in 1 Timothy 3:2, though a different word is used. See the note there.
Read AdamClarke on 1 Timothy 3 →CambridgeThe Cambridge Bible for Schools and Colleges10. And let these also] These, as well as the presbyters, for whom 1 Timothy 3:7 defines a very searching test. Bp Ellicott s note, rightly explaining that the first conjunction is ‘Also,’ ‘Moreover,’ and the second ‘and’ in this phrase, shews that the stress must be on ‘these,’ the force of the first conjunction being necessarily limited to it. Yet Alford quotes the note while saying ‘there is no connexion by means of the conjunctions with the former requirements concerning presbyters.’ The test or proof here too is the judgment of the general community. Cf. 2 Timothy 3:12 for the same conjunctions.
Read Cambridge on 1 Timothy 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd let these also first be proved - That is, tried or tested in regard to the things which were the proper qualifications for the office.
Read Albert Barnes on 1 Timothy 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
Additionally, they must first be tested. Then, if they are above reproach, let them serve as deacons.
Let them also first be tested; then let them serve if they are blameless.
Additionally, they must first be tested. Then, if they are above reproach, let them serve as deacons.
And these also must be tested first and then let them serve as deacons if they are found blameless.
Tyndale line
And let these also first be proved; then let them use the office of a deacon, being found blameless.
And let these also first be proved; then let them serve as deacons, if they be blameless.
And let these also first be proved; then let them serve as deacons, if they be blameless.
And let these also first be proved; then let them use the office of a deacon, being found blameless.
And let them first be proued: then let them minister, if they be found blameles.
Strictly literal
And let these be first proved, then let them minister, being without charge [against them].
and let these also first be proved, then let them minister, being unblameable.
and let these also first be proved, then let them minister, being unblameable.
They should also be approved first, then they should serve because they are blameless.
From the Latin
And let these also first be proved: and so let them minister, having no crime.
Simplified
They should be tried out first, and if they can't be faulted then let them serve as deacons.
And let these first be put to the test; then let them become Deacons if there is nothing against them.
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.
Et hi autem probentur primum : et sic ministrent, nullum crimen habentes.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܢܘܢ ܗܠܝܢ ܢܬܒܩܘܢ ܠܘܩܕܡ ܘܗܝܕܝܢ ܢܫܡܫܘܢ ܟܕ ܐܝܬܝܗܘܢ ܕܠܐ ܪܫܝܢ
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.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
The standard critical text of the New Testament.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
The previous edition, still widely cited.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
The Society of Biblical Literature edition, freely licensed.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
An independent critical text built from the oldest witnesses then known.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
A recent critical edition following documentary evidence closely.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
The reading of the majority of surviving manuscripts.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.¶
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 Timothy 3:10
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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-NPM — Demonstrative pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
D-NPM Part of Speech: Demonstrative pronoun Case: Nominative Number: Plural Gender: Masculine
1,424 occurrences in the New Testament, rendered 49 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 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 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
δοκιμάζω (dokimazo) means to test or prove, particularly in the context of metals, but also applies to people and various situations. It conveys the idea of examining something to determine its genuineness or worthiness, often leading to approval after a successful trial. In the New Testament, it appears in verses like 1 Peter 1:7 and Romans 12:2, where it emphasizes discerning and approving what is good.
THESE words occur not seldom together, as at 2 Cor. xiii. 5; Ps. xciv. 10 (at Heb. iii. 9 the better reading is ἐν δοκιμασίᾳ) ; but notwithstanding that they are both in our English Version rendered ‘ prove’ (Luke xiv. 19; John vi. 6), both ‘try’ (1 Cor. iii. 18; Rev. ii. 2), both ‘examine’ (1 Cor. xi. 28 ; 2 Cor. xiii. 5), they are not perfectly synonymous. In δοκιpatew, which has four other renderings in our Version,— namely, ‘discern’ (Luke xii. 56); ‘like’ (Rom. i. 28); ‘approve’ (Rom. ii. 18); ‘allow’ (Rom. xiv. 22),—lies ever the notion of proving a thing whether it be worthy to be received or not, being, as it is, nearly connected with δέχεσθαι. In classical Greek it is the technical word for putting money to the δοκιμή or proof, by aid of the δοκίμιον or test (Plato, Timeus, 65 c; Plutarch, Def. Orac. 21) ; that which endures this proof being δόκιμος, that which fails ἀδόκιμος…
Read the full entry →δοκιμάζω
(< δόκιμος),
[in LXX chiefly for בּחן ;]
primarily of metals (Pr 8:10 17:3, Si 2:5, Wi 3:6), to test, try, prove (in the hope and expectation that the test will prove successful, v. reff. s. Syn.): χρυσίον, I Pe 1:7; other things, Lk 12:56 14:19, II Co 8:8, Ga 6:4, I Th 2:4 5:21; τὰ διαφέροντα, Ro 2:18, Phl 1:10 (R, mg., but v. infr.); πνεύματα, I Jo 4:1; of men, I Ti 3:10 (pass.); ἑαυτόν, I Co 11:28,
δοκιμάζω ; [fut. δοκιμάσω]; 1 aor. ἐδοκίμασα; Pass., [pres. δοκιμάζομαι); pf. δεδοκίμασμαι ; (δόκιμος); Sept. chiefly for }D3; as in Grk. writ. fr. [Hdt., Thue.], Xen. and Plat. on, to try; 1. to test, examine, prove, scrutinize (to see whether a thing be genuine or not), as metals: χρυσίον διὰ πυρός (Isocr. p. 240 d. [i. 6. Panathen. § 14]; ad Demon. p. 7 b. [here Bekk. βασανίζομεν]; Sept., Prov. viii. 10; Sir. ii.5; Sap. iii. 6; ἄργυρον, Prov. xvii. 8, [ef. Zech. xiii. 9]), 1 Pet. i. 7; other things: Lk. xii. 56; xiv. 19; 2 Co. viii. 8; Gal. vi. 4; 1 Th. ii. 4; v. 21; τὰ διαφέροντα, Ro. ii. 18; Phil. i. 10, [al. refer these pass. to 2; see διαφέρω, 2 b.]; men, 1 Tim. iii. 10 (in the pass.) ; ἑαυτόν, 1 Co. xi. 28; 2 Co. xiii. 5, (cf. ἐξετάζειν ἑαυτόν, Xen. mem. 2, 5, 1 and 4); θεόν, Heb. iii. 9 (RG, fr. Ps. xeiv. (xey.) 9; on the sense of the phrase see πειράζω, 2 ἃ. 8.) ; τὰ πνεύματα…
Read the full entry →δοκιμάζω (dokimazō) — to test.
δοκῐμάζω,
(δόκιμος) assay, test, πορφύραν καὶ χρυσόν [Refs 5th c.BC+]:—middle, prove for oneself, choose, χώραν [Refs 5th c.BC+]:— passive, ἐπειδὰν τὸ ἔργον.. δοκιμασθῇ [Refs]
2. of persons, δ. αὐτούς put them to the test, make trial of them, [Refs 5th c.BC+]; also of Apis-bulls, [Refs 5th c.BC+]
II. approve, sanction, μετὰ δεδοκιμασμένου [λόγου] μὴ ξυνέπεσθαι [Refs 5th c.BC+]infinitive, ἐκπονεῖν ἐδοκίμαζε he approved of their working, [Refs 5th c.BC+]
II.2. as a political term,
II.2. a approve after scrutiny as fit for an office, [Refs 5th c.BC+]:—passive, to be approved as fit, [Refs 5th c.BC+]; μου δοκιμαζομένου when I was undergoing a scrutiny, [Refs 4th c.BC+]; δεδοκιμασμένος [ἰατρός] [Refs 2nd c.AD+]…
δοκιμάζω
dokimazo
from 1384; to test (literally or figuratively); by implication, to
approve:--allow, discern, examine, X like, (ap-)prove, try.
see GREEK for 1384
δοκιμάζω
v.
I put to the test, prove, examine
δοκιμάζω dokimazō 22x
to test, assay metals, 1 Pet. 1:7; to prove, try, examine, scrutinize, Lk. 14:19; Rom. 12:2; to put to the proof, tempt, Heb. 3:9; to approve after trial, judge worthy, choose, Rom. 14:22; 1 Cor. 16:3; 2 Cor. 8:22; to decide upon after examination, judge of, distinguish, discern, Lk. 12:56; Rom. 2:18; Phil. 1:10
δοκιμάζω δόκιμος to assay or test metals, to see if they be pure, Isocr., etc.
of persons, to put to the test, make trial of, scrutinise, Hdt., Thuc.: —then, to approve, id. Thuc., Plat., etc.; c. inf., ἐκπονεῖν ἐδοκίμαζε he approved of their working, Xen.
at Athens, to approve as fit for an office, and in Pass. to be approved as fit, Plat., etc.; c. inf., ἱππεύειν δεδοκιμασμένος Xen.
to examine and admit boys to the class of ἔφηβοι or ἔφηβοι to the rights of manhood; and in Pass. to be so admitted, Ar., etc.; ἕως ἀνὴρ εἶναι δοκιμασθείην Dem.
c. inf. to think fit to do, or with negat. to refuse to do, NTest.
Verb-PPM-3P — Verb · present · passive · imperative · third person · pluralpresent passive imperative — an action in progress.
V-PPM-3P Part of Speech: Verb Tense: Present Voice: Passive Mood: iMperative Person: third Number: Plural
22 occurrences in the New Testament, rendered 18 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 14 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.
πῶς δὲ δοκιμάζει τοὺς χυλούς, εἰ μὴ διὰ βοηθοῦ τῆς γεύσεως;
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
χαίρειν. λέγοντός σου περὶ τοῦ τραπεζίτου ὅτι ὀφείλει βεβληχέναι τὸν χαλκὸν, σαπροὺς στατῆρας ὀφείλομεν δοκιμάσαι. τὸν χαλκὸν ἐγὼ ἠμέλασα, θαυμάζων εἰ ἄνθρωπος πιστευόμενος τοῦτο ποιεῖ. εὗρον οὖν η σαπροὺς
Πτολεμαίδι ε … … … ριοσ … ς … … Ἀπολλώνιος Φιλίππου· ἡ βουλὴ δοκιμάζειν εἴωθεν τοὺς ὑπηρετοῦντας … ι γραμμα … … ας νεωκόρους τοῦ ἄλσους τοὺς ὁμοίους·
τοῦ διασημοτάτου ἐπάρχου Μεσοποταμίας διέποντος τὴν ὑπατείαν· ὁ Ἀρίστων ὁ κράτιστος τὴν ἀξίωσίν σου δοκιμάσει. Legi σθ
πρῶτος (protos) is an adjective meaning 'first' in terms of time, order, or importance. It appears in various contexts in the New Testament, often denoting rank or precedence, such as in Matthew 20:27 and Luke 14:18. The word can also function adverbially, as seen in John 1:42. Notably, it is sometimes used interchangeably with the comparative form πρότερος.
B. Superl., πρῶτος, -η, -ον,
[in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc.;]
first,
of Time or Place;
absol., as subst., ὁ π.., Lk 14:18, Jo 19:32, I Co 14:30; ὁ π. καὶ ὁ ἔσχατος, Re 1:17 2:8 22:13; neut., τὸ π., opp. to τ. δεύτερον, He 10:9; τὰ π., opp. to τ. ἔσχατα, Mt 12:45, Lk 11:26, II Pe 2:20; anarth., Mt 10:2; pl., Mt 19:30,
πρῶτος, -7, -ov, (super. of πρό, contr. fr. πρόατος, whence the Doric πρᾶτος ; the compar. πρότερος see in its place), [fr. Hom. down], Sept. for }}W8 and often for ἽΝ and wer, first; 1. either in time or place, in any succession of things or of persons; a. absolutely (i. e. without a noun) and substantively ; a. with the article: ὁ πρῶτος καὶ 6 ἔσχατος, i. 6. the eternal One, Rev. i. 17; ii. 8; xxii. 13; ὁ πρῶτος, sc. τῶν κεκλημένων, Lk. xiv. 18; the first of two (cf. W. § 35, 4 Ν. 1: [B. 32 (28}7), Jn. xix. 32; 1 Co. xiv. 30; plur. opp. to οἱ ἔσχαtot, Mt. xx. 16, on which see ἔσχατος. 3 ἃ. Neut. τὸ πρῶτον, opp. to τὸ δεύτερον, Heb. x. 9; τὰ πρῶτα, opp. to τὰ ἔσχατα, one’s first state, Mt. xii. 45; Lk. xi. 26; 2 Pet. ii. 20; the first order of things, Rey. xxi. 4. B. without the article: Mt. x. 2 (πρῶτος, sc. of the apostles to be mentioned); plur., Mt. xix. 80; Mk. x. 31; Lk. xiii.…
Read the full entry →πρῶτος. In the LXX regularly (Thackeray Gr. i. p. 183) and in the Kow7y frequently, especially in the Ptolemaic period, πρῶτος stands for πρότερος, so reversing the usual Hellenistic rule that the comparative does duty for both degrees of comparison. For an ex. almost contemporary with the NT we may cite P Oxy II. 2979 (A.D. 54), where a man asks for information for a supplementary return of lambs born since the first or former return for the year had been made— παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be laid on the use of πρῶτος in Ac 1, as if Luke meant to write a third treatise (cf. Ramsay Paz/, p. 28). To illustrate Jn 125, 1518, we may quote P Leid W*# 49 τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the Leiden papyrus may have been dependent on Jn 1, and translates the latter passage ‘‘my Chief” (76. p. 11…
Read the full entry →πρῶτος (prōtos) — first.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: previous.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: chief.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: best.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος
protos
contracted superlative of 4253; foremost (in time, place, order or
importance):--before, beginning, best, chief(-est), first (of all),
former.
see GREEK for 4253
πρῶτος, η, ον
Adj
first, before
Adv-S — Adverb · superlativeadverb — it qualifies the verb, and never changes form.
ADV-S ADVerb or adverb and particle combined Degree: Superlative
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
164 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 98 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 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
λέγει δὲ κύριος: Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα.
Ἐφάρμοστος δέλφακας β οὓς Ἰναρῶς ἀπήγαγεν αὐτῶι εἰς Φιλάδελφον καὶ τούτων α ἀπὸ τῆς πρώτης λογείας καὶ ἄλλος τῆς ἐσχάτης … δέλφακες β οὓς ἀπήνεγκε παρʼ Ἰμούθου εἰς Φιλάδελφον
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
Νήσῳ τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοείτου νομοῦ. ὁμολογεῖ Πακῦσις Στοτοήτεως πρεσβυτέρου τοῦ Πανεφρίμεως ἱερεὺς πρώτης φυλῆς Σοκνοπαίου θεοῦ μεγάλου μεγάλου ὡς ἐτῶν μα οὐλὴ βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι
The Greek word εἶτα (eita) is an adverb primarily indicating sequence in time, meaning 'then' or 'next.' It can also express consequence, translating to 'therefore' or 'furthermore.' The New Testament uses it in various contexts, such as Mark 8:25 and Hebrews 12:9. Notably, some lexicons mention its use in enumerations, while others highlight its role in expressing surprise or sarcasm.
εἶτα, adv. of time, then; next; after that: Mk. viii. 25 ; Lk. viii. 12; Jn. xiii. δ; xix. 27; xx. 27; Jas.i. 15; with the addition of a gen. absol. to define it more precisely Mk. iv. 17; asin classic Grk., it stands in enumerations, to mark a sequence depending either on temporal succession, as Mk. iv. 28 (see εἶτεν) ; 1 Co. xv. 5-7 (εἶτα ΓΤ ἔπειτα. so in mrg. Tr WH]... ἔπειτα... ἔπειτα... εἶτα [T ἔπειτα, so in mrg. L Tr WH]); 1 Co. xv. 24 (ἔπειτα. «. εἶτα) ; 1 Tim. ii. 13; or on the nature of the things enumerated, 1 Co. xii. 28 (πρῶτον... . δεύτερον ..Tpitrov...émera... εἶτα for which L T Tr WH ἔπειτα); [1 Tim. iii. 10]; in arguments it serves to add a new reason, furthermore (Germ. sodann) : Heb. xii. 9.
εἶτα (eita) — then.
εἶτα,
Ionic dialect εἶτεν (which see, compare ἔπειτα, -εν), adverb, used to denote the Sequence of one act or state upon another:
I. of Sequence in time, without any notion of Cause, then, next, πρῶτα μέν.., εἶτα.. [Refs 5th c.BC+]; soon, presently, [Refs 5th c.BC+]; εἶτα τί τοῦτ; well, what then? [Refs 5th c.BC+]; εἶτα.. τότε then.. after that, [Refs 5th c.BC+] then.., next.., then.., after that.., etc., [Refs 4th c.BC+]; with πάλιν, [Refs]; εἶτ᾽ οὖν also, [Refs 5th c.BC+]
I.2. frequently with finite Verb after a participle, expressing surprise or incongruity, and then, and yet, μή μοι προτείνων κέρδος εἶτ᾽ ἀποστέρει [Refs 5th c.BC+]
εἶτα εἶτεν
eita
of uncertain affinity; a particle of succession (in time or logical
enumeration), then, moreover:--after that(-ward), furthermore, then.
See also 1899.
see GREEK for 1899
εἶτα
Adv
then, thereafter, next
εἶτα eita 15x
then, afterwards, Mk. 4:17, 28; Lk. 8:12; in the next place, 1 Cor. 12:28; besides, furthermore, Heb. 12:9
εἶτα
to denote Sequence of Time, then, next, Lat. deinde, πρῶτα μὲν . . , εἶτα . . , Soph., Plat., etc.: soon, presently, Soph.
to denote Consequence, and so, then, therefore, accordingly, esp. in questions or exclamations to express surprise or sarcasm, and then . . ? and so . . ? κᾆτ᾽ οὐ δέχονται λιτάς; Soph.; εἴτ᾽ οὐκ αἰσχύνεσθε; Dem.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
15 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 15 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 13 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.
ἑνὸς μὲν τοῦ φωσφορεῖν, ἑτέρου δὲ σημείων, εἶτα καιρῶν τῶν περὶ τὰς ἐτησίους ὥρας, καὶ ἐπὶ πᾶσιν ἡμερῶν μηνῶν ἐνιαυτῶν, ἃ δὴ καὶ μέτρα χρόνου γέγονε καὶ τὴν ἀριθμοῦ φύσιν ἐγέννησεν.
Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς…
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ου πρ … … τρ … α τ … ουμ … ηνυ … ουσι ειτα ων ουκου … δ … αν κεχ … μ … ται τοις ρ
συμπεφωνημένην τιμὴν ἀργυρίου δραχμὰς ἑκατὸν … τῶν ἀπὸ τοῦ νῦν σιτικῶν πάντων … … ειτα … ο … … ἀκολουθεῖ ὄντων … vestiges
δέομαι καὶ ἀξιῶ ἀχθῆναι αὐτοὺς ἐπὶ σὲ ἵνα δυνηθῶ πρῶτον μὲν τὰ ἀπαχθέντα ἀπολαβεῖν εἶτα καὶ τῆς καθηκούσης ἐκδικίας τυχεῖν. ἔτους … Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Σεουήρου Ἀλεξάνδρου Εὐσεβοῦς
διακονέω (diakoneo) means to serve or minister, often in the context of providing assistance or care for others. It can refer to serving at a table or fulfilling the duties of a deacon, as seen in verses like Matthew 20:28 and 1 Timothy 3:10. The word is derived from the noun διάκονος (diakonos), meaning 'deacon' or 'servant.'
* διακονέω, ῶ
(< δίακονος);
generally, to minister, serve, wait upon, especially at table, to do one a service, care for one's needs: absol., Mt 20:28, Mk 10:45, Lk 10:40 22:26, 27, Jo 12:2, I Pe 4:11; ὅσα διηκόνησεν, II Ti 1:18; c. dat. pers., Mt 4:11 8:15 25:44 27:55, Mk 1:13, 31 15:41, Lk 4:39 8:3 12:37 17:8, Jo 12:26, Ac 6:2 19:22, Ro…
Read the full entry →διακονέω, -d; impf. διηκόνουν (as if the verb were compounded of διά and axovéw, for the rarer and earlier form ἐδιακόνουν, cf. B. 35 (31) ; Ph. Bttm. Ausf. Spr. §86 Anm. 6; Kriiger § 28, 14, 13); [fut. διακονήσω]: 1 aor. διηκόynoa (for the earlier ἐδιακύόνησα) : Pass., pres. ptep. διακονούμενος ; 1 aor. inf. διακονηθῆναι. ptcp. διακονηθείς : (διάκονος, q. v-) ; in Grk. writ. fr. [Soph.], Hdt. down ; to be a servant, attendant, domestic; to serve, wait upon; 1. univ.: [absol. ὁ διακονῶν, Lk. xxii. 26]; with dat. of pers. to minister to one; render ministering offices to : In. xii. 26; Acts xix. 22; Philem. 13; Pass. to be served, ministered unto (W. § 39,1; [B. 188 (163)]): Mt. xx. 28; Mk. x. 45. 2. Like the Lat. ministrare, to wait at table and offer food and drink to the quests, (cf. W. 593 (552)]: with dat. of pers., Mt. iv. 11; viii. 15; Mk.i. 13, 31; Lk. iv. 39; xii. 37; xvii. 8…
Read the full entry →διακονέω. In P Oxy 11. 275! (a.p. 66) (= Selections, p. 55) ἃ lad is apprenticed by his father—S®.akovod(v)ra καὶ ποιοί[ῦ]ντα πάντα τὰ ἐπιτασσόμενα αὐτῷ, ‘to serve and to do everything commanded him.” For the construction with the dat., see BGU I. 261 (Ὁ ii/iii a.p.) ἔγραψες ‘Hpate . . ἵνα διακονέσσι (/. διακονήσει) ipiv (Δ ἡμῖν). The pass. is found OGTS 383° (middle of i/b.c.) τοῖς τε ἐκπώμασιν οἷς ἐγὼ καθειέρωσα διακονείσθωσαν.
διακονέω (diakoneō) — to serve.
διᾱκον-έω,
Ionic dialect διηκ-, imperfect ἐδιακόνουν [NT+7th c.BC+]: future -ήσω[Refs 5th c.BC+]: aorist διηκόνησα [Refs 1st c.AD+]; infinitive -ῆσαι[Refs 5th c.BC+]: perfect δεδιακόνηκα [Refs 4th c.BC+]:—middle, imperfect διηκονούμην [Refs 2nd c.AD+]: future -ήσομαι[Refs]: aorist διηκονησάμην [Refs]:—passive, future δεδιακονήσομαι [Refs 1st c.AD+]: aorist ἐδιακονήθην [Refs 4th c.BC+]perfect δεδιακόνημαι, see below 11: (διάκονος):—minister, do service, absolutely, [Refs 5th c.BC+]: with dative person, serve [Refs 4th c.BC+]; δ. ὑποθήκαις τινός [Refs 5th c.BC+]; δ. παρὰ τῷ δεσπότῃ [Refs 3rd c.BC+]; δ. πρὸς ὠνήν τε καὶ πρᾶσιν [Refs 5th c.BC+]:—middle, minister to one's own needs, serve oneself, [Refs 5th c.BC+]; διακονοῦντες καὶ διακονούμενοι ἑαυτοῖς acting as servants and serving themselves, [Refs 5th c.BC+]: also simply like active…
Read the full entry →διακονέω
diakoneo
from 1249; to be an attendant, i.e. wait upon (menially or as a host,
friend, or (figuratively) teacher); technically, to act as a Christian
deacon:--(ad-)minister (unto), serve, use the office of a deacon.
see GREEK for 1249
διακονέω
v.
I wait at table, serve
διακονέω diakoneō 37x
to wait, attend upon, serve, Mt. 8:15; Mk. 1:31; Lk. 4:39; to be an attendant or assistant, Acts 19:22; to minister to, relieve, assist, or supply with the necessaries of life, provide the means of living, Mt. 4:11; 27:55; Mk. 1:13; 15:41; Lk. 8:3; to fill the office of διάκονος, deacon, perform the duties of deacon, 1 Tim. 3:10, 13; 1 Pet. 4:11; to convey in charge, administer…
Read the full entry →διακονέω διάκονος to minister, serve, do service, absol., Eur.; τινι to a person, Dem.; δ. πρός τι to be serviceable towards, Plat.:—Mid. to minister to one's own needs, Soph.; αὑτῶι διακονεῖσθαι Ar.
to be a deacon, NTest.
c. acc. rei, to furnish, supply, Lat. ministrare, τί τινι Hdt.:—Pass. to be supplied, Dem.
Verb-PAM-3P — Verb · present · active · imperative · third person · pluralpresent active imperative — an action in progress.
V-PAM-3P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: third Number: Plural
37 occurrences in the New Testament, rendered 23 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 37 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
ὑπὲρ δὲ τούτου λίνεον ἦν ἰσομέγεθες φάρσος ἐφελκόμενον ἀπὸ κάλων ἐπὶ θάτερα, τῶν κρίκων τῷ τε ὕφει καὶ τῷ κάλῳ διακονούντων πρός τε τὸ ἐκπετάννυσθαι καὶ συνελκόμενον ἵστασθαι κατὰ γωνίαν ἐμποδὼν οὐκ ἐσόμενον πρὸς τὸ κατοπτεύεσθαι καὶ μάλιστα ἐν ταῖς…
καὶ τοῦτο οὐ καινῶς: ἐκ γὰρ δὴ πολλῶν χρόνων ἐγέγραπτο περὶ ἐπισκόπων καὶ διακόνων.
ὁ οὖν οὕτως ἁπλῶς διακονῶν τῷ θεῷ ζήσεται.
μή τι ἓν καὶ ἕν. ἐν γὰρ τῷ Θεσμοφορίῳ οὔσης Ῥοδοκλήας ἀναγκάζομαι ἐκεῖ αὐτῇ διακονεῖν, οὐ γὰρ ἔχομεν οὐθένα. ἀλλὰ ταῦτα μὲν οὕτως. σὺ δὲ χαριῇ μοι μεγάλως, οὐ
πθ Φαμενὼθ πθ Φαρμοῦθι πθ Παῦνι ροζ Ἐπὶφ μθ Μεσορὴ μ γίνονται ω Σ διακόνων ἐλαιώνων Ἁθὺρ κε τετρώβολον Χοίακ ιϛ Τῦβι λγ τριώβολον Μεχεὶρ κζ ὀβολὸν Φαρμοῦθι κε
αὐτοῦ τὴν ζακω … καὶ τὸ ἔλαιον ὃν κεκαυκε εἰς τὴν λυχναψίαν τ τωτῶν διακόνων 8 rt καὶ περὶ τῆς γυναικός σου μηλεκεμ … ιϛ
ἀνέγκλητος is an adjective meaning 'irreproachable' or 'blameless,' derived from a negative prefix and the verb ἐγκαλέω (to accuse). It appears in the New Testament in passages such as 1 Corinthians 1:8 and Titus 1:6-7. The word conveys a sense of being free from blame or accusation, and it is synonymous with terms like ἄμεμπτος.
** ἀν-έγκλητος, -ον
(< ἀ-, ἐγκαλέω),
[in LXX: III Mac 5:31*;]
not to be called to account, unreprovable: I Co 1:8, Col 1:22, I Ti 3:10, Tit 1:6, 7.†
SYN.: ἄμεμπτος, ὀνεπίλημπτος (v. Tr., Syn., § ciii; Cremer, 742; MM, VGT, s.v.).
ἀν-έγκλητος, -ov, (a priv. and ἐγκαλέω, q. V.), that cannot be called to account, unreprovable, unaccused, blameless: 1Co.i. 8; Col. i. 22; 1 Tim. iii. 10; Tit. i. 6 sq. (8 Mace. v. 31; Xen., Plat., Dem., Aristot., al.) (Cf. Trench ὃ ciii.]
ἀνέγκλητος. In P Oxy II, 28115 (A.D, 20-50), a petition to the ἀρχιδικαστής, a woman who had been deserted by her husband claims—trayteda@s ὄντα ἀνέγκλητον ἐματὴν ἐν ἁπᾶσει παρειχόμην, “1 for my part conducted myself blamelessly in all respects” (Edd.): cf. Sy/? 42974 (iii/B.c.) ἀνένκλητον ἑαυτὸν > , ἀνεκδιηγητος παρεσχηκὼς πρὸς πάντας τοὺς φυλέτας. For the adverb see P Magd 15° (B.C, 221), where a barber states that he has been wronged by one of his clients, notwithstanding that he has trea'ed him in an irreproachable manner -- τεθεραπευκὼς ἀνεγκλή[τως]. A wider sense is found Sy// 925}5 (B.c. 207-6) τοὺς στρατιώτας εὐτάκτους παρεσκεύαξαν Kal ἀνενκλήτους, and 26, ς4015᾽ (B.c. 175-1), where the epithet is applied to stones. Bp E. L. Hicks in CR i. (1887) p. 65, citing a Prienean inscr. to illustrate another word, observed that a. was a common word in Greek decrees: the phrase in this…
Read the full entry →ἀνέγκλητος (anegklētos) — irreproachable.
ἀνέγκλη-τος, ον,
without reproach, blameless, [Refs 5th c.BC+]. adverb -τως[Refs 4th c.BC+]
II. giving no ground for dispute, ἀ. τὰς οὐσίας πρὸς ἀλλήλους κατασκευάζεσθαι[Refs 5th c.BC+]. adverb -τως, ἔχειν[Refs 4th c.BC+]
III. active in adverb -τως uncomplainingly, [Refs 1st c.AD+]
ἀνέγκλητος
anegkletos
from 1 (as a negative particle) and a derivative of 1458; unaccused,
i.e. (by implication) irreproachable:--blameless.
see GREEK for 1
see GREEK for 1458
ἀνέγκλητος, ον
Adj
irreproachable, blameless
ἀνέγκλητος anenklētos 5x
unblamable, irreproachable, 1 Cor. 1:8; Col. 1:22; 1 Tim. 3:10; Tit. 1:6, 7*
ἀνέγκλητος ἐγκαλέω not accused, without reproach, void of offence, Xen., etc.:—adv. -τως, Dem.
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
5 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 5 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
εἰ δέ τις ἄλλως δοξάζειν βουλήσεται περὶ αὐτῶν, ἀνέγκλητον ἐχέτω τὴν ἑτερογνωμοσύνην.
ἔτος εἰς λόγον πυροῦ ἀρτάβας ω καὶ ἀργυρίου δραχμὰς Αφ. καὶ ἐν τῆι καταβολῇ ἀνέγκλητοι μέχρι τοῦ νῦν γεγονότες, διὰ δὲ τὸ μηδὲν ὀφείλειν ἐπεφθονημένοι ὑπό τινων ἐκ τοῦ
ὡς αὐτῆι ἐπιβάλλει. ἐὰν μέν τι πάθῃ ἀνθρώπινον, ὃ καὶ συνφανὲς γένηται, ἡ ὁμολογοῦσα ἀνέγκλητος ἔστω, καὶ ἐὰν μὲν αἱρῆται ὁ Παᾶπις ἕτερον αὐτῆι ἐγχειρεῖν σωμάτιον, καὶ τοῦτο θρέψει
ἐγὼ μὲν οὖν ἐπιδεξαμένη αὐτὸν εἰς τὰ τῶν γονέων μου οἰκητήρια λιτὸν παντελῶς ὄντα ἀνέγκλητον ἐμαυτὴν ἐν ἁπᾶσι παρειχόμην. ὁ δὲ Σαραπίων καταχρησάμενος τῆι φερνῇ εἰς ὃν ἐβούλετο λόγον
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-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
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο