1 Timothy 4:13 — Word Study
N1904ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
BSAUntilheōs [till the time of] I come,erchomai▸ do give heedprosechō▸ [give heed, pay attention] to theho public reading of Scripture,anagnōsis [to the church, in the congregation, exposition, proclamation, the holy Writings, God's word] <the>ho to exhortation,paraklēsis [encouragement, urging] <the>ho to teaching,didaskalia [instruction, doctrine]
| Greek | English | Parsing |
|---|---|---|
| ἕως | Until | Adverb |
| ἔρχομαι, | I come, | Verb, present, no voice stated |
| πρόσεχε | do give heed | Verb, present, active |
| τῇ | to the | Article, dative, singular |
| ἀναγνώσει, | public reading of Scripture, | Noun, dative, singular |
| τῇ | <the> | Article, dative, singular |
| παρακλήσει, | to exhortation, | Noun, dative, singular |
| τῇ | <the> | Article, dative, singular |
| διδασκαλίᾳ, | to teaching, | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Until I come, devote yourself to the public reading of Scripture, to exhortation, and to teaching. |
| KJV | Till I come, give attendance to reading, to exhortation, to doctrine. |
| ASV | Till I come, give heed to reading, to exhortation, to teaching. |
| YLT | till I come, give heed to the reading, to the exhortation, to the teaching; |
| WEB | Until I come, pay attention to reading, to exhortation, and to teaching. |
| BBE | Till I come, give attention to the reading of the holy Writings, to comforting the saints, and to teaching. |
Where they part company is ἀναγνώσει — see How Translations Differ.
The sentence is structured around a main clause with three subordinate phrases detailing Timothy's focus areas.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἔρχομαι
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 4:13
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 — Guidance for Timothy's Ministrygenerated
1 Timothy 4:13 emphasizes the importance of public reading of Scripture, exhortation, and teaching in the church. Paul encourages Timothy to remain diligent in these practices until he arrives. This instruction reflects the early church's commitment to sound doctrine and community edification, aligning with the teachings found in 2 Timothy 4:2 and Acts 2:42.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 3:14–15 | Although I hope to come to you soon, I am writing you these things |
| 2 | Deuteronomy 17:19 | It is to remain with him, and he is to read from it all the days of his life, so that he may learn to fear the LORD his God by carefully observing all the words of this instruction and these statutes. |
| 3 | Joshua 1:8 | This Book of the Law must not depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. For then you will prosper and succeed in all you do. |
| 4 | Psalm 1:2–3 | But his delight is in the Law of the LORD, and on His law he meditates day and night. |
| 5 | Psalm 119:97–104 | Oh, how I love Your law! All day long it is my meditation. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — παρακλήσει, paraklēsisgenerated
The word παράκλησις is derived from παρακαλέω, meaning to call alongside or to comfort. It encompasses both the act of encouraging others and providing exhortation for action.
In the context of this verse, it emphasizes the role of encouragement in teaching and spiritual growth within the church community.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses public reading of Scripture, while the KJV opts for reading, reflecting a more traditional phrasing.
Where they part company is ἀναγνώσει — the BSB's public reading of Scripture contrasts with the simpler reading in the KJV and ASV, which may imply a less formal context.
Sentence Structuregenerated
The main verb in this verse is πρόσεχε, do give heed, which governs the actions Timothy is to undertake. It is followed by three noun phrases that describe what he should focus on: the public reading, exhortation, and teaching.
The structure emphasizes the imperative nature of Timothy's responsibilities, highlighting the significance of these practices in the life of the church.
Septuagint Backgroundgenerated
ἀναγνώσει does not have a direct equivalent in the Septuagint, but the concept of reading Scripture publicly aligns with practices found in the Old Testament, such as in Deuteronomy 31:11.
The emphasis on public reading in this verse reflects a continuity of tradition from the Jewish synagogue to the early Christian church.
In plain words — the whole versegenerated
1 Timothy 4:13 tells us that Paul instructed Timothy to focus on reading Scripture, encouraging others, and teaching until he arrives. This highlights the importance of these activities in church leadership.
Frequently Asked Questionsgenerated
It means to prioritize and engage in the communal reading of God's Word, ensuring that the congregation is nourished by Scripture.
Exhortation serves to encourage and motivate believers to live out their faith actively, fostering spiritual growth and community.
Teaching is essential for imparting knowledge of Scripture and sound doctrine, guiding believers in their faith and practice.
You can engage in regular reading of Scripture, encourage others in their faith, and seek opportunities to teach or share God's Word.
Reflection Questionsgenerated
- In what ways can I incorporate public reading of Scripture into my church community?
- How can I encourage others in their faith as Paul instructed Timothy?
- What steps can I take to improve my teaching skills in a spiritual context?
- How does this verse challenge me to be more devoted to my spiritual disciplines?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on the significance of Scripture and teaching in the life of the church. Their insights provide depth to Paul's instructions to Timothy.
Now “every scribe who has been made a disciple to the kingdom of heaven is like a man that is a householder who brings forth out of his treasury things new and old.” Therefore,Early Church Fathers on 1 Timothy 4 →
In what did St. Paul surpass the rest of the apostles?… Is it not because of the excellence of his epistles? By this he has helped and will help and, as long as the human race remains, will never stop helping the faithful,Early Church Fathers on 1 Timothy 4 →
It is not possible, I say, not possible, ever to exhaust the mind of the Scriptures. It is a well which has no bottom.Early Church Fathers on 1 Timothy 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 4:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTill I come,.... To Ephesus; where the apostle hoped to be shortly, but was prevented; he afterwards came to Miletus, and sent for the elders of Ephesus thither, when he took his final leave of them.
Read John Gill on 1 Timothy 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTill I come, give attendance to reading, to exhortation, to doctrine. Till I come - when Timothy's commission would be superseded by the presence of the apostle (1 Timothy 1:3; 1 Timothy 3:14).
Read Robert Jamieson on 1 Timothy 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTill I come, and after that time too, but then I will further instruct thee. Give attendance to reading; be diligent in reading the Holy Scriptures, both for thine own instruction and for the edification of others. To exhortation; to exhort others to their duty there described, or to comfort others from arguments fetched thence. To doctrine; to instruct others in the principles of religion.
Read Matthew Poole on 1 Timothy 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 Till I come, give attendance to reading, to exhortation, to doctrine. Ver. 13. Give attendance to reading] First to reading, and then to exhortation; bringing as a good scribe, out of a good treasure, new and old. Father Latimer, notwithstanding both his years and constant pains in preaching, was at his book most diligently about two of the clock every morning. A rare example.
Read John Trapp on 1 Timothy 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Till I come, give attendance to reading.—The words evidently imply a hope, perhaps even an expectation, on the part of St. Paul, that he would one day be enabled once more to visit the Church of Ephesus; but so long as that absence lasted, Timothy was to attend carefully to three special points in the public ministry in which he was, in the Apostle’s absence, the chief officer. The “reading” was that public reading of Scripture in the congregation—a practice borrowed from the synagogue service, when publicly the Law and the Prophets were read to the people assembled. (See Luke 4:16; Acts 13:15.) In these early Christian assemblies, about the year 66-67, the question arises, Were any…
Read Charles John Ellicott on 1 Timothy 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Give attendance to reading] Timothy could easily comprehend the apostle's meaning; but at present this is not so easy. What books does the apostle mean? The books of the Old Testament were probably what he intended; these testified of Jesus, and by these he could either convince or confound the Jews. But, whether was the reading of these to be public or private? Probably both. It was customary to read the law and the prophets in the synagogue, and doubtless in the assemblies of the Christians; after which there was generally an exhortation founded upon the subject of the prophecy. Hence the apostle says: Give attendance to reading, to EXHORTATION, to DOCTRINE. Timothy was…
Read AdamClarke on 1 Timothy 4 →CambridgeThe Cambridge Bible for Schools and Colleges13. Till I come] The present indic, (instead of future indic. or aorist subjunctive) is found Luke 19:13, ‘trade ye herewith till I come;’ John 21:22, ‘if I will that he tarry till I come.’ The right reading in the former passage, dative of relative with preposition (instead of conjunction), shews how the usage has come; ‘during the time in which I am on my way,’ ‘whilst I am a-coming.’to reading, to exhortation, to doctrine] The ‘public reading’ as in the other two places where the noun occurs, Acts 13:15, ‘after the reading of the law;’ 2 Corinthians 3:14 ‘at the reading of the old covenant;’ and similarly ‘public exhortation’ as in the same verse of the Acts, Acts 13:15, ‘if ye have any…
Read Cambridge on 1 Timothy 4 →Albert Barnes1798–1870Barnes' Notes on the BibleTill I come; - notes, 1 Timothy 3:14-15. Give attendance to reading - The word here used may refer either to public or to private reading; see Acts 13:15; 2 Corinthians 3:14; compare Esdr. 9:48.
Read Albert Barnes on 1 Timothy 4 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Until I come, devote yourself to the public reading of Scripture, to exhortation, and to teaching.
Until I come, pay attention to reading, to exhortation, and to teaching.
Until I come, devote yourself to the public reading of Scripture, to exhortation, and to teaching.
Until I come, give attention to the public reading of scripture, to exhortation, to teaching.
Tyndale line
Till I come, give attendance to reading, to exhortation, to doctrine.
Till I come, give heed to reading, to exhortation, to teaching.
Till I come, give heed to reading, to exhortation, to teaching.
Till I come, give attendance to reading, to exhortation, to doctrine.
Till I come, giue attendance to reading, to exhortation, and to doctrine.
Strictly literal
Till I come, give thyself to reading, to exhortation, to teaching.
till I come, give heed to the reading, to the exhortation, to the teaching;
until I come, give heed to the reading, to the exhortation, to the teaching;
Until I come, attend to the reading, to the exhortation, and to the teaching.
From the Latin
Till I come, attend unto reading, to exhortation, and to doctrine.
Simplified
Until I get there, make sure you read the Scriptures to the church, and encourage them by your speaking and teaching.
Till I come, give attention to the reading of the holy Writings, to comforting the saints, and to teaching.
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.
Dum venio, attende lectioni, exhortationi, et doctrinæ.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܥܕ ܐܬܐ ܐܢܐ ܐܬܚܦܛ ܒܩܪܝܢܐ ܘܒܒܥܘܬܐ ܘܒܝܘܠܦܢܐ
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.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
The standard critical text of the New Testament.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
The previous edition, still widely cited.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
The Society of Biblical Literature edition, freely licensed.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
The edition that turned scholarship toward the earliest manuscripts.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
An independent critical text built from the oldest witnesses then known.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
A recent critical edition following documentary evidence closely.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
The reading of the majority of surviving manuscripts.
ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ,
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 4:13
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἕως (i.e., *heōs*) means 'until' or 'while,' serving as a conjunction, preposition, and adverb of continuance. It marks a limit in time or place and can be used with various grammatical constructions, including the indicative and subjunctive. In the New Testament, it appears in contexts like Matthew 2:9 and John 9:4, indicating the duration or endpoint of an action.
Ζ, ζ, ζῆτα, τό,
zeta, the sixth letter. As a numeral, ζ́ʹ = ἑπτά, ἕβδομος (the obsol. ϛ, Ϝ, vau, "digamma," representing ἕξ), ζ́͵ = 7000.
ἕως, a particle marking a limit, and I. as a ConsuNcTION signifying 1. the temporal terminus ad quem, (ill, until, (Lat. donec, usque dum); asin the best writ. a. with an indie. pret., where something is spoken of which continued up to a certain time: Mt. ii. 9 (€s. . . ἔστη [ἐστάθη L T TrW11)) ; xxiv. 39, (1 Mace. x. 50; Sap. x. 14, ete.). ὍὌ. with ἄν and the aor. subjune. (equiv. to the Lat. fut. perf.), where it is left doubtful when that will take place till which it is said a thing will continue [ef. W. § 42, 5]: ἴσθι ἐκεῖ, ἕως ἂν εἴπω σοι, Mt. ii. 13; add, v. 18; x. 11; xxii. 44; Mk. vi. 10; xii. 36; Lk. xvii.8; xx.43; Actsii.35; Heb. i. 13; after a negative sentence: Mt. v. 18, 26; x. 23 [T WH om. ἄν]; xii. 20; xvi. 28; xxiii. 39; xxiv. 34; Mk. ix. 1; Lk. ix. 27; xxi. 32; 1 Co.iv.5; with the aor. subj. without the addition of dv: Mk. vi. 45 RG; xiv. 32 [here Tr mrg.fut.]…
Read the full entry →ἕως (heōs) — until.
ἕως,
__BEpic dialect εἵως, ἧος (see. entry near the end), Doric dialect ἇς, Aeolic dialect ἆς (which see), Boeotian dialect ἇς [Refs], and ἅως [Refs] Relat. Particle, expressing the point of Time up to which an action goes, with reference to the end of the action, until, till; or to its continuance, while:
__B.I until, till,
__B.I.1 with Ind., of a fact in past time, θῦνε διὰ προμάχων, ἧος φίλον ὤλεσε θυμόν [Refs 8th c.BC+]imperfect with ἄν in apodosi, of an unaccomplished action, ἡδέως ἂν Καλλικλεῖ διελεγόμην, ἕ. ἀπέδωκα I would have gone on conversing till I had.., [Refs 5th c.BC+]
__B.I.2 ἕ. ἄν or κε with Subj. (mostly of aorist), of an event at an uncertain future time, μαχήσομαι.. ἧός κε τέλος πολέμοιο κιχείω till I find, [Refs 8th c.BC+] is sometimes…
ἕως
heos
of uncertain affinity; a conjunction, preposition and adverb of
continuance, until (of time and place):--even (until, unto), (as) far
(as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s).
ἕως
Adv
until, as far as
ἕως heōs 146x
can function as an improper prep., while, as long as, Jn. 9:4; until, Mt. 2:9; Lk. 15:4; as also in NT ἕως οὗ, ἕως ὅτου, Mt. 5:18, 26; ἕως ἄρτι, until now, Mt. 11:12; ἕως πότε, until when, how long, Mt. 17:17; ἕως σήμερον, until this day, to this time, 2 Cor. 3:15; as a prep. of time, until, Mt. 24:21; of place, unto, even to, Mt. 11:23; Read the full entry →
ἕως until, till, Lat. donec, dum, Hom.:—in Hom. sometimes used = τέως, for a time:—to express a fact, ἕως is foll. by Ind., εἷος φίλον ὤλεσε θυμόν Il.; when the event is uncertain, by the opt., ἕως ὅ γε μιγείη till he should reach, Od.
ἕως ἄν or κε with Subj., relating to an uncertain event in future time, μαχήσομαι, εἵως κε κιχείω till I find, Il.
while, so long as, εἵως πολεμίζομεν Od.; ἕως ἔτι ἐλπίς [ἦν] Thuc.
as adv., Lat. usque, mostly with Advs. of Time, ἕως ὅτε, Lat. usque dum, till the time when, Xen.; so, ἕως οὗ Hdt.; ἕως ὀψέ till late, Thuc.:—c. gen., ἕως τοῦ ἀποτῖσαι till he made payment, ap. Aeschin.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
148 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 147 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 598 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.
ἕως δὲ ἑαυτὸν ὑποτίθεται ὡς αἴτιόν τινος, μακρὰν ἀφέστηκε τοῦ παραχωρεῖν θεῷ καὶ ὁμολογεῖν αὐτῷ·
κατοικοῦσι δὲ οὗτοι ἀπὸ Ταύρου καὶ Ἀμάνου τῶν ὀρῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς Ἀσίας ἄχρι ποταμοῦ Τανάιδος, ἐπὶ δὲ τῆς Εὐρώπης ἕως Γαδείρων γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Νεχούτου τοῦ Ἀγατρέους Πέρσηι τῆς ἐπιγονῆς εἶ μὴν κατασκεῦσαι ζυγὸν ἁμαξικὸν καὶ κόφινον ἄρεστα ἕως Τῦβι γ τοῦ ζ ἔτους. ἐὰν δὲ μὴ ποιῇ καθότι προγέγραπται ἀποτισάτω παραχρῆμα χ
ἃ προσωφείλετό σοι πρὸς τὴν συνγραφὴν Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ δίκης· ἐὰν δὲ μὴ ἀποδῶ σοι
ἔτους παρὰ ληνὸν μέτρῳ τῶι Πελαίου, χορηγῶν κενώματα ἀρεστά, καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-PNI-1S — Verb · present · no voice stated · indicative · first person · singularpresent no voice stated indicative — an action in progress.
V-PNI-1S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: first Number: Singular
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
642 occurrences in the New Testament, rendered 91 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 635 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 423 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.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
προσέχω (prosechō) is a verb meaning to turn one's attention to or care for something. It can imply paying heed, being cautious, or devoting oneself to a person or thing. The New Testament uses it in contexts such as attending to oneself (e.g., Acts 5:35) and providing for others (e.g., Acts 20:28). It can also express a warning to beware of something, as seen in Matthew 6:1.
προσ-έχω,
[in LXX for קשׁב hi., שׁמר ni., etc.;]
to turn to, bring to (freq. ναῦν, expressed or understood, to bring to port, land; Hdt., al.).
τ. νοῦν, seq. dat., to turn one's mind to, attend to; in Xen. and later writers with νοῦν omitted (Bl., § 53, 1; 81, 1): Ac 8:6 16:14, He 2:1, II Pe 1:19; in sense of caring or providing for, Ac 20:28; π. ἑαυτῷ, to give heed to oneself (M, Pr., 157; cf. Ge 24:6, Ex 10:28, al.): Lk 17:3 21:34, Ac 5:35; id.…
προσ-έχω ; impf. προσεῖχον; pf. προσέσχηκα; [ pres. mid. 3 pers. sing. προσέχεται (1 Tim. vi. 3 Tdf.)]; to turn to [ef. πρός, IV. 1], i. 6. 1. to bring to, bring near; thus very freq. in Grk. writ. fr. Hdt. down with ναῦν (quite as often omitting the ναῦν) and a dat. of place, or foll. by πρός with an ace. of place, to bring a ship to land, and simply to touch at, put in. 2. a. τὸν νοῦν, to turn the mind to, attend to, be attentive: τινί, to a person or thing, Arstph. 644. 503; Plat., Dem., Polyb., Joseph., Leian., Plut., al.; once so in the Bible, viz. Job vii. 17. The simple προσέχειν τινί (Sept. for rypn, also for }*1877), with τὸν νοῦν omitted, is often used in the same sense from Xen. down; so in the N. T. [cf. W.593 (552); B. 144 (126)]: Acts viii. 6 ; xvi. 14; Heb. ii. 1; 2 Pet. i. 19, (i Mace. vii. 11; 4 Mace. 1.1 ; Sap. viii.12); in the sense of caring for, providing for, Acts…
Read the full entry →προσέχω at the same amount as the προσευχή, viz. 768 drachmae ; but there is nothing to determine how the two are related (cf. Moulton Exp 7’ xix. p. 41). Amongst the inscrr. a special interest is attached to the ili/B.c. inscr. cited s.v. πλάξ, OGZS 1298 (= Chrest. I. p. 79), where the right of asylum is granted to a Jewish proseucha—riv προσευχὴν ἄσυλον. See further 26. 7267 (B.c. 246-221) ὑπὲρ βασιλέως Πτολεμαίου καὶ βασιλίσσης Βερενίκης ἀδελφῆς καὶ γυναικὸς καὶ τῶν τέκνων τὴν προσευχὴν οἱ ᾿Ιουδαῖοι, 10. 96° (B.c. 205-181) οἱ ἐν ᾿Αθρίβει ᾿Ιουδαῖοι τὴν προσευχὴν Θεῷ Ὑψίστῳ, and of a later date 26. 101° ‘Epplas καὶ Φιλ(ω)τέρα ἡ γυνὴ καὶ τὰ παιδία τήνδε ἐξέδραν τῆι προσευχῆ(ι). Mention may also be made of a Jewish deed of manumission, Zatyschev 11. 52, where a Jewess announces the freedom bestowed on a slave ὅ ἐπὶ τῆς [προ]σευχῆς, ‘in the proseucha,’’ i.e. in the presence of the…
Read the full entry →προσέχω (prosechō) — to watch out.
προσέχω
[Refs 5th c.AD+] ποέχω (which see)) and προσίσχω: aorist προσέσχον:— hold to, offer, προσέσχε μαζὸν [δράκοντι] [Refs 4th c.BC+]; hold against, [τὴν ἀσπίδα] προσῖσχε πρὸς τὸ δάπεδον [Refs 5th c.BC+]; apply, χλιάσματα [Refs 5th c.BC+]
2. π. ναῦν bring a ship to port, προσσχόντες τὰς νέας [Refs 5th c.BC+]; τίς σε προσέσχε.. χρεί; brought thee to land here? [Refs 5th c.BC+], put in, touch at a place, προσσχεῖν ἐς Τύρον, ἐς τὴν Σάμον, etc., [Refs 5th c.BC+]: with dative loci, π. τῇ γῇ [Refs 5th c.BC+]: absolutely, land, [Refs 5th c.BC+]: with words added, πλέων δι᾽ Ἑλλησπόντου π. ἐς Κύζικον [Refs 5th c.BC+]; ὡς γῇ προσέξων τὸ σῶμα, of a shipwrecked sailor, [Refs 1st…
προσέχω
prosecho
from 4314 and 2192; (figuratively) to hold the mind (3563 implied)
towards, i.e. pay attention to, be cautious about, apply oneself to,
adhere to:--(give) attend(-ance, -ance at, -ance to, unto), beware, be
given to, give (take) heed (to unto); have regard.
see GREEK for 4314
see GREEK for 2192
προσέχω
v.
I pay attention to, devote myself to
προσέχω prosechō 24x
to have in addition; to hold to, bring near; absol. to apply the mind to a thing, to give heed to, attend to, observe, consider, Acts 5:35; Heb. 2:1; 2 Pet. 1:19; to take care of, provide for, Acts 20:28; when followed by ἀπό, μή, or μήποτε, to beware of, take heed of, guard against, Mt. 6:1; 7:15; to assent to, yield credence to, follow, adhere or be attached to, Acts 8:6, 10, 11; 16:14; to give one’s self up to, be addicted to, engage in, be occupied with, 1 Tim. 1:4, 3:8
προσέχω and προσ-ίσχω fut. ξω aor2 προσέσχον to hold to, offer, Aesch.: to bring to, τὴν ἀσπίδα προσίσχειν πρὸς τὸ δάπεδον Hdt.
πρ. ναῦν to bring a ship near a place, bring it to port, Hdt.; Μαλέᾳ προσίσχων πρῷραν Eur.; τίς σε προσέσχε χρεία; what need brought thee to land here? Soph.; alone, to put in, touch at a place, προσσχεῖν ἐς τὴν Σάμον, πρὸς τὰς νήσους Hdt.;—also c. dat. loci, πρ. τῇ νήσῳ, etc., id. Hdt.; also c. acc. loci, προσέσχες τήνδε γῆν Soph.:— absol. to land, Hdt., etc.
to turn to or towards a thing, πρ. ὄμμα Eur.; πρ. τὸν νοῦν to turn one's mind to a thing, be intent on it, Lat. animadvertere, τινί or πρός τινι Ar., etc.; πρ. τὸν νοῦν πρός τινι id. Ar.:—absol., πρόσεχε τὸν νοῦν take heed, id. Ar.…
Read the full entry →Verb-PAM-2S — Verb · present · active · imperative · second person · singularpresent active imperative — an action in progress.
V-PAM-2S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Singular
hed: This word, in the sense of giving careful attention ("take heed," "give heed," etc.), represents several Hebrew and Greek words; chief among them shamar, "to watch"; blepo, "to look," horao, "to see." As opposed to thoughtlessness, disregard of God's words, of the counsels of wisdom, of care for one's ways, it is constantly inculcated as a duty of supreme importance in the moral and spiritual life (De 4:9,15,23; 27:9 the King James Version, etc.; Jos 22:5; 23:11; Ps 39:1; Mt 16:6; Mr 4:24; 13:33; Lu 12:15; 1Co…
24 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 24 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 66 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.
καὶ ἔμπαλιν ὅταν τοῦτο νικήσῃ νίκην κακήν, εἴκει ὁ νοῦς κωλυόμενος προσέχειν ἑαυτῷ καὶ τοῖς ἑαυτοῦ πᾶσιν ἔργοις.
καὶ νύκτα μὲν πᾶσαν ἐν παρασκευαῖς ἦσαν τῶν τε ὅπλων εἴ τι πεπονηκὸς ἦν ἀναλαμβάνοντες καὶ τοῖς στρατηγοῖς προσέχοντες, ὡς ὁρμήσοντες ἐπὶ τὴν μάχην ὁπότε κελεύσειεν αὐτοὺς Μωυσῆς.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Ἑρμίας Ἀκουσιλάωι τῶι φιλτάτωι πλεῖστα χαίρειν. Σωτηρίχωι τῶι λάξωι … … πρόσεχε χάριν οὗ παρορίζεται ὑπὸ γείτονος ἐωνημένου τῶν γειτνιωσῶν αὐτῷ ε … … Λυσιμάχῳ τῶι
μου … Πετεησιπῶτος ἀποστάντος εἰς Ὀᾶσιν ἐνπορίας χάριν … ἐμῶν καὶ μήτηρ τέκνων ἑπτὰ προσεῖχον ταῖς τῆς οἰκίας μου οἰκονομίαις. νυκτὸς δὲ ἐνστάσης τῆς κδ εἰς τὴν κε τοῦ
προσήκει δὲ καὶ σέ μὴ μόνον ταῖς τῶν πρακτόρων καὶ τῶν ἄλλων πραγματικῶν προσφωνήσεσει προσέχειν, ἀλλὰ ἐπιμελῶς ἐξετάζειν τίνες εἰσὶ οἱ τῷ ὄντι ἀνακεχωρηκότες τ … ς προθέντα καὶ
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
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
The Greek word ἀνάγνωσις (i.anagnōsis) is built from the prefix ἀνά and the root related to reading. It primarily means 'reading' or 'public reading of Scripture,' as seen in several New Testament passages, including Acts 13:15 and 1 Timothy 4:13. The lexicons do not show significant disagreement regarding its meaning.
reading (Plat., al.): of the public reading of Scripture (Milligan, NTD, 173, 210 f.): Ac 13:15, II Co 3:14, I Ti 4:13 (Cremer, 158; MM, VGT, s.v.).†
ἀνά-γνωσις, -ews, 7, (ἀναγινώσκω, q. γ.}}; a. a knowing again, owning. Ὁ. reading, [fr. Plato on]: Acts xiii. 15; 2 Co. iii. 14; 1 Tim. iv. 13. (Neh. viii. 8 i. q. R p>)
ἀνάγνωσις. Syil 55281 (Magnesia, late ii/B.c.) ἐὰν δὲ μὴ ποιήσωνται τὴν ἀνάγνωσιν [αὐ]τοῦ καθότι προστέτακται: several instances might be quoted from 11|Ὰ.1». in the normal sense of ‘‘yeading.” In P Tebt I. 61 (4) (B.c. 118-7) we have the survival of an earlier meaning: ἐπὶ τῆς ἀναγνώ[σ]ε[ὡς] τῆς κα[τ]ὰ [pv]AAfov γε]ωμετρίας, ‘Sat the revision of the survey of the crops” (Edd.). avayo. The use of &. in Ac 12 finds a ready parallel in Sy// 36674 (i/A.D.) ἀναχθέντα εἰς τὸν δῆμον ἐὰν μὲν πολείτης ἦ, ἀποξενοῦσθαι. For the meaning ‘‘ restore,” ‘‘ bring back,” cf. P Par 10! τοῦτον ὃς dv ἀναγάγῃ, with reference to a runaway slave, and Wilcken’s restoration (Archiv iv. p. 548) of P πελον] of bringing back certain arouras to use as a vineyard. See the editor's note on P Oxy VII. 10328 (A.p. 162) ἀνήξαμεν κτλ. ‘we converted out of our own ancient plots . . . gg ofan aroura of vine-land,” and 24.…
Read the full entry →ἀνάγνωσις (anagnōsis) — reading.
ἀνάγν-ωσις, εως, ἡ,
recognition, [Refs 5th c.BC+]
2. reading, [Refs 5th c.BC+]
2. b reading aloud, [NT+5th c.BC+]: in plural, public readings, [Refs 5th c.BC+]
II. Grammars, in textual criticism, reading, ἡ Ἀριστάρχειος ἀ.[Refs 2nd c.AD+]
III. ={πραγματεία}, [Refs 6th c.AD+]
IV. persuasion, [Refs 5th c.BC+]
ἀνάγνωσις
anagnosis
from 314; (the act of) reading:--reading.
see GREEK for 314
ἀνάγνωσις, εως, ἡ
n.f.
reading
ἀνάγνωσις anagnōsis 3x
reading, Acts 13:15; 2 Cor. 3:14; 1 Tim. 4:13*
ἀνάγνωσις recognition, Hdt.
reading, Plat.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
skrip'-tur (he graphe, plural hai graphai): The word means "writing." In the Old Testament it occurs in the King James Version only once, "the scripture of truth," in Da 10:21, where it is more correctly rendered in the Revised Version (British and American), "the writing of truth." The reference is not to Holy Scripture, but to the book in which are inscribed God's purposes. In the New Testament, "scripture" and "scriptures" stand regularly for the Old Testament sacred books regarded as "inspired" (2Ti 3:16), "the oracles of God" (Ro 3:2). Compare on this usage Mt 21:42; 22:29; Mr 12:10;
Scripture
Invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Tim. 3:15, 16; John 20:9; Gal. 3:22; 2 Pet. 1:20). It was God’s purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. The “Scripture,” or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed “Scripture,” consisting of the Old and New Testaments. The Old Testament canon in the time of our Lord was precisely the same as that which we now possess under…
[See BIBLE]
Or SCRIPTURES, the writings, that is, by eminence; the inspired writings, comprising the Old and New Testaments. See BIBLE.
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πάντα γὰρ τὰ τῆς ἀσκήσεως ἐδώδιμα καθέστηκεν, ἡ ζήτησις, ἡ σκέψις, ἡ ἀνάγνωσις, ἡ ἀκρόασις, ἡ προσοχή, ἡ ἐγκράτεια, ἡ ἐξαδιαφόρησις τῶν ἀδιαφόρων.
παρακαλῶ δὲ τοὺς ἐντευξομένους τῇ γραφῇ μὴ μετὰ φθόνου ποιεῖσθαι τὴν ἀνάγνωσιν·
προσκαλεῖται δέ με καὶ ἥψατο τοῦ στήθους μου καὶ λέγει μοι: Ἤρεσέν σοι ἡ ἀνάγνωσίς μου;
1 Λούκιος Αἰμίλλιος Ῥῆκτος λέγει· ἐπειδὴ τῇ ἀναγνώσει τῆς ἱερωτάτης καὶ εὐεργετικωτάτης εἰς τὴν πόλιν ἐπιστολῆς πᾶσα ἡ πόλις παρατυχεῖν οὐκ ἠδυνήθη
ἔτους ιϛ Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς Παχὼν κ. μετὰ τὴν ἀνάγνωσιν Κλαύδιος Ἀγαθοκλῆς ὁ ἀρχιερεὺς καὶ ἐπὶ τῶν ἱερέων σημειωσάμενος τὴν ἐπιστολὴν ἐπέτρεψε τὸν Στοτοῆν
ἔτους ιθ Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς … . μετὰ τὴν ἀνάγνωσιν Ἀγαθοκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν οἱ παῖδες … ἱερογραμματέως εἰπόντος … ξα μὲν
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
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
The Greek word παράκλησις (paraklesis) is derived from παρακαλέω and encompasses meanings such as a calling for aid, exhortation, encouragement, and comfort. It appears in various contexts in the New Testament, notably in passages like 2 Corinthians 1:4-7 and Romans 15:5. Some lexicons emphasize its use in both consolation and exhortation, reflecting its broad application in both personal and communal settings.
παρά-κλησις, -εως, ἡ
(< παρακαλέω),
[in LXX: Jb 21:2, Ps 93 (94):19, Ho 13:14, Na 3:7, Is 57:18 66:11, Je 16:7 (נחם, its parts and derivatives), Je 38 (31):9 (תַּחֲנוּן), Is 28:29 30:7, I Mac 10:24 12:9, II Mac 7:24 15:11*;]
a calling to one's aid, summons (Thus.), hence, appeal, entreaty (Strab., Plut., al., I Mac 10:24; cf. Lft., Notes, 20): II Co 8:4.
exhortation, encouragement: Ac 15:31, Ro 12:8, I Co 14:3, II Co 8:17, Phl 2:1, I Th 2:3,
παρά-κλησις, -ews, 7), (παρακαλέω, α. V-) ; 1. prop. a calling near, summons, (esp. for help, Thue. 4, 61; Dem. p. 275, 20). 2. imploration, supplication, entreaty: 2 Co. viii. 4 (Strab. 13 p. 581; Joseph. antt. 3, 1,5; [e. Ap. 2, 23, 3 a. πρὸς τὸν θεὸν ἔστω] ; λόγοι παρακλήσεως, words of appeal, containing entreaties, 1 Mace. Tapakoyn x. 24). 3. exhortation, admonition, encouragement: Acts xv. 31 [al. refer this to 4]; 1 Co. xiv. 3; 2 Co. viii. 17; Phil. ii. 1; 1 Tim. iv. 13; Heb. xii. 5; λόγος τῆς παρακλήσεως, Heb. xiii. 22, (2 Mace. vii. 24; xv. 9 (11); Plat. def. 415 e.; Thue. 8, 92; Aeschin., Polyb., al.). 4. consolation, comfort, solace: 2 Co. i. 4-7; Heb. vi. 18; [add, Acts ix. 31; 2 Thess. ii. 16], (Jer. xvi. 7; Hos. xiii. 14; [Job xxi. 2; Nah. iii. 7]; Phalar. ep. 97 init.) ; τῶν γραφῶν, afforded by the contents of the Scriptures, Ro. xv. 4 [W. 189 (178)]; θεὸς τῆς παρακλ., God…
Read the full entry →παράκλησις. For the primary meaning “appeal,” ‘‘exhortation’’ (as in 1 Thess 28, 2 Cor δὴ) cf. P Grenf I. 321° (B.c. 102) δι[ὰ τ]ὰς ἡμῶν παρακλήσεις, with reference to the ‘appeals ” made to allow three soldiers to come to a certain spot, and P Tebt II. 3925 (A.D. 134-5) of the insertion of a name in an agreement of indemnity at the instance of others—ka[T]a παράκλησιν γέγραπται αὐτῶν. Seealso the late P Flor III. 323° (A.D. 525) δεή]σεις kal παρακλή[σ]εις προσ{ε]νήνοχά got, and from the inserr. Sy// 552 (= %695)** (after B.c. 129) κατευχὴν καὶ παράκλησιν παντὸς τοῦ πλήθους ποιεῖσθαι. On the semi-technical use οἵ παράκλησις in Lk 2535 with reference to the coming of the Messiah see Dalman Words, p- togf., and on the similar meaning ‘‘comfort’’ (not “invocation ’’ as Hort Ecclesta p. 55) in Ac 9951 see Swete Holy Spirit in the NT p. 96f. As against the derivation of BapvaBas — vids…
Read the full entry →παράκλησις (paraklēsis) — encouragement.
παρά-κλησις, εως, ἡ,
calling to one's aid, summons, οἱ ἐκ παρακλήσεως συγκαθήμενοι a packed party in the assembly, [Refs 4th c.BC+]
2. imploring, appealing, τινος of or on the part of one, [Refs 5th c.BC+]; deprecation, συγγνώμης δεῖ καὶ π. [Refs 1st c.BC+]
3. invocation of gods, [Refs 4th c.AD+]
4. demand, request, [Refs 2nd c.BC+]; κατὰ-σιν on demand, [Refs 3rd c.AD+]
II. exhortation, address, πρὸς τὸν ὄχλον [Refs 5th c.BC+]; οὐ π. εὑρόντες, ἀλλὰ παραίνεσιν γράψαντες not a mere address to their feelings, but counsel to act rightly, [Refs 5th c.BC+]; ἀξιώσεισκαὶ-κλήσεις [Refs 2nd c.BC+]
III. consolation, [LXX+NT+3rd c.BC+]
παράκλησις
paraklesis
from 3870; imploration, hortation, solace:--comfort, consolation,
exhortation, intreaty.
see GREEK for 3870
παράκλησις, εως, ἡ
n.f.
exhortation, entreaty, encouragement, comfort
παράκλησις paraklēsis 29x
a calling upon, exhortation, incitement, persuasion, Rom. 12:8; 1 Cor. 14:3; hortatory instruction, Acts 13:15; 15:31; entreaty, importunity, earnest supplication, 2 Cor. 8:4; solace, consolation, Lk. 2:25; Rom. 15:4, 5; 2 Cor. 1:3, 4, 5, 6, 7; cheering and supporting influence, Acts 9:31; joy, gladness, rejoicing, 2 Cor. 7:13; cheer, joy, enjoyment, Read the full entry →
παράκλησις παράκλησις, εως, παρακαλέω a calling to one's aid, summons, οἱ ἐκ παρακλήσεως συγκαθήμενοι a packed party in the jury, Dem.
a calling upon, appealing, τινος to one, Thuc.: intreaty, deprecation, Strab.
an exhortation, address, Thuc., Aeschin.: encouragement, NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
ek-sor-ta'-shun (paraklesis):
The Greek word translated "exhortation" (paraklesis) signifies, originally, "a calling near or for" (as an advocate or helper who should appeal on one's behalf), and carries the twofold sense of "exhortation" and "consolation" (which see). In the Septuagint of the Old Testament it is used in the sense of "consolation"; but in /APC 2Macc 7:24, it is translated "exhort," the Revised Version (British and American) "appeal." The verb parakaleo is also translated "exhortation" (1 Macc 13:3 the King James Version) and "exhort" ( /APC 2Macc 9:26). In the New Testament paraklesis is translated "exhortation" (Ac 13:15; Ro 12:8, the Revised Version (British and American) "exhorting"; 1Co 14:3, the English…
29 occurrences in the New Testament, rendered 6 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 29 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
οἱ δὲ ἐπὶ θεραπείαν ἰόντες οὔτε ἐξ ἔθους οὔτε ἐκ παραινέσεως ἢ παρακλήσεώς τινων, ἀλλ’ ὑπ’ ἔρωτος ἁρπασθέντες οὐρανίου, καθάπερ οἱ βακχευόμενοι καὶ κορυβαντιῶντες ἐνθουσιάζουσι, μέχρις ἂν τὸ ποθούμενον ἴδωσιν.
καὶ μηδὲν ὑπολαβὼν κακοῦργον δειπνήσας τρέπεται πρὸς εὐχὰς καὶ παράκλησιν τοῦ θεοῦ δέσποτα, λέγων, παντὸς αἰῶνος καὶ δημιουργὲ τῆς ὅλης οὐσίας·
οθ … κειται Ἀμμωνίου τεταγμένοι εἰσὶν εἰς τὴν ϛ μετὰ πολλῆς παρακλήσεως ἵνα μοι δῶσι τὸ κερμάτιον. περὶ δὲ τῶν χορτασμάτων τῶν χοιριδίων μὴ ἀμελήσῃς ἀγοράσαι
τὸν Κρονίωνα ἐσχηκέναι ταύτας εἰς τὸ ἴδιον τὸν δὲ Ὡρίωνα μηδὲν ἁπλῶς λαβόντα κατὰ παράκλησιν γεγράφθαι αὐτῶν. Κρονίων Κρονίωνος ὁμολογῶ παρέξεσθαι τὴν ἀδελφήν μου Εὐδαιμονίδα τὴν καὶ Πόλιτταν ἀπαρενόχλητον
συμπληρώσεως τοῦ χρέους. ἐὰν δὲ ἐκπροθέσμως ὑπερθῶμαι περὶ τὴν τούτων ἀπόδοσιν καὶ βουληθείης κατὰ παράκλησιν ἐμὴν ἑτέραν μοι ἐκδοῦναι πρόθεσιν
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
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
The Greek word διδασκαλία (i.e., *didaskalia*) means teaching or instruction, encompassing both the act of teaching and the content taught. It appears frequently in the New Testament, particularly in contexts related to doctrine and moral guidance. The term is derived from διδάσκω (i.e., *didasko*), meaning 'to teach.' There is a noted synonym, διδαχή (i.e., *didache*), which may be used interchangeably.
διδασκαλία, -ας, ἡ
(< διδάσκω),
[in LXX: Pr 2:17 (אַלּוּף), Is 29:13 (למד pu.), Si 24:33 39:8 * ;]
διδασκαλία, -as, ἡ, (διδάσκαλος), (fr. Pind. down]; 1. teaching, instruction: Ro. xii. 7; xv. 4 (εἰς τὴν ἡμετέραν διδασκαλίαν, that we might be taught, [A. V. for our learning]); 1 Tim. iv. 18, 16; v.17; 2 Tim. iii. 10, 16; Witsdisy 7. 2. teaching i.e. that which is taught, doctrine: Eph. iv. 14; 1 Tim.i. 10; iv. 6; vi.1,3; 2 Tim. iv. 3; Tit.i.9; ii. 1,10; plur. διδασκαλίαι /eachings, precepts, (fr. Is. xxix. 13), Mt. xv. 9; Mk. vii. 7; ἀνθρώπων. Col. ii. 22; δαιμονίων, 1 Tim. iv. 1.
διδασκαλία. In P Oxy VIII 1101? (A.D. 367--70) a Praefect states that certain orders he was issuing were based not on information gained from a few first-comers (παρ᾽ 6]Alyov τῶν πρώτων [πυθόμενο]ς), ἀλλὰ πρὸς διδασκαλίαν τρόπον τινὰ λαμβάνον (ὦ --- wv) [ἐκ τῶν Els ἑκάστ[η]ν πόλιν τε καὶ ἐνορίαν γιγνομένων, ‘but on instruction in a way derived from what occurs in every city and district” (Ed.). Cf. from the inscrr. Syll 3069 (ii/B.c.) ὑπὲρ τᾶς τῶν παίδων διδασκαλίας, 20. 423), 66319. A new literary citation may be given from P Ryl 11. 6233 (iii/a.p.—translated from an unknown Latin writer by one Isidorianus) καὶ τὴν τῶν φαρμάϊκων δι[δ]ασκαλίαν ποιεῖ : the edd. are not satisfied with the reading, but see no alternative. An interesting Christian example of δ. occurs in the prayer of the end of iv/A.p. published by C. Schmidt in Meutestamentliche Studien fiir CG. Heinrici (1914) p. 7135…
Read the full entry →διδασκαλία (didaskalia) — teaching.
δῐδασκᾰλ-ία, ἡ,
teaching, instruction, [Refs 5th c.BC+]; δ. ποιεῖσθαι, with accusative et infinitive, [Refs 5th c.BC+]; δ. παρέχειν serve as a lesson, [Refs]; ἐκ δ., opposed to ἐξ ἔθους, [Refs 4th c.BC+]
2. elucidation, [Refs]
3. official instructions, [Refs 4th c.AD+]; πρὸς διδασκαλίαν for information, [Refs 4th c.AD+]
II. training, rehearsing of a chorus, etc., δ. τῶν χορῶν [Refs 5th c.BC+]; also, the dramas produced, [Refs 3rd c.BC+]
II.2. διδασκαλίαι, αἱ, Catalogues of the Dramas, their writers, dates, and success, title of compilation by [Refs 5th c.BC+]
διδασκαλία
didaskalia
from 1320; instruction (the function or the information):--doctrine,
learning, teaching.
see GREEK for 1320
διδασκαλία, ας, ἡ
n.f.
instruction, teaching
διδασκαλία didaskalia 21x
the act or occupation of teaching, Rom. 12:7; 1 Tim. 4:13; information, instruction, Rom. 15:4; 2 Tim. 3:16; matter taught, precept, doctrine, Mt. 15:9; 1 Tim. 1:10
διδασκαλία δι^δασκα^λία, ἡ, ndi^daska^li h_hs stem_acc fem διδάσκαλος teaching, instruction, education, Lat. disciplina, Xen., Plat., etc.; διδασκαλίαν ποιεῖσθαι or παρέχειν to serve as a lesson to one, Thuc.
the rehearsing of a dramatic chorus, Plat.: also, the drama itself, Plut.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
→ See INSTRUCTION
→ See MINISTERS, DUTIES OF
21 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 21 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Ὁρῶν δʼ ὁ Μωυσῆς ἀθύμως διακειμένους καὶ τοῦ πράγματος τὸ ἀναντίλεκτον, οὐ γὰρ καθαρὸς ἦν στρατὸς ὥστε τῷ βιαζομένῳ τῆς ἀνάγκης ἀντιτάξαι τὸ ἀνδρεῖον, ἀλλὰ διέφθειρε τὸ κατʼ ἐκείνους γενναῖον παίδων τε καὶ γυναικῶν ὄχλος ἀσθενέστερος τῆς ἐκ λόγων…
εἰ οὖν οἱ κατὰ σάρκα ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον, ἐὰν πίστιν θεοῦ ἐν κακῇ διδασκαλίᾳ φθείρῃ, ὑπὲρ ἧς Ἰησοῦς Χριστὸς ἐσταυρώθη;
ἔσται τῷ ἴσῳ ἐπιτίμῳ, μενούσης κυρίας ἧς ἔχει ἡ Ἀπολλωνάριον τοῦ Ἰσχυρᾶδος ἑτέρας συγχωρήσεως διδασκαλίας τῆς θυγατρὸς αὐτοῦ Συαιροῦδος. ἀξιοῦμεν. ἔτους γ Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Φαῶφι
ἀσφάλειαν τῆς περὶ τὰς αἰτηθεῖσα τοτ … … ησας ὡς βούλεται τῆς τάξεως ἡ διδασκαλία … γὰρ μηδὲ τοῖς διωμολογημένοις αὐτῷ ἐν τῷ ἀνεγνωσμένῳ … τοῦ δημοσίου ταβουλαρίου καὶ
μὲν … ε … ρεισει καὶ παρʼ ὀλίγων τῶν πρώτων πυθόμενος, ἀλλὰ πρὸς διδασκαλίαν τρόπον τινὰ λαμβάνων ἐκ τῶν εἰς ἑκάστην πόλιν τε καὶ ἐνορίαν γιγνομένων. ἔγνων γὰρ