1 Timothy 5:7 — Word Study
N1904καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
BSAAlsokai these thingsohutos do command,parangellō▸ [command, order, charge, things, teachings, commands, faithful, Christians, the church] so thathina [in order that, to the end that] above reproachanepilēptos [completely, utterly, blame, criticism, fault, blameless, irreproachable, without fault] they may be.eimi▸ [exist, live]
| Greek | English | Parsing |
|---|---|---|
| καὶ | Also | Conjunction |
| ταῦτα | these things | Demonstrative pronoun, accusative, plural |
| παράγγελλε, | do command, | Verb, present, active |
| ἵνα | so that | Conjunction |
| ἀνεπίλημπτοι | above reproach | Adjective, nominative, plural |
| ὦσιν.¶ | they may be. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Give these instructions to the believers, so that they will be above reproach. |
| KJV | And these things give in charge, that they may be blameless. |
| ASV | These things also command, that they may be without reproach. |
| YLT | and these things charge, that they may be blameless; |
| WEB | Also command these things, that they may be without reproach. |
| BBE | Give orders to this effect, so that no evil may be said of anyone. |
Where they part company is παράγγελλε and ἀνεπίλημπτοι — see How Translations Differ.
The sentence is structured with a main command followed by a purpose clause, indicating the intended outcome of the instructions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀνεπίλημπτος
verbπαραγγέλλω
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 5:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for the Churchgenerated
1 Timothy 5:7 provides guidance on how believers should conduct themselves, emphasizing the importance of being above reproach. Paul is instructing Timothy to communicate these teachings to the church, ensuring that their behavior aligns with their faith. This instruction serves as a reminder of the moral standards expected within the Christian community, similar to the exhortations found in Titus 2:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 1:3 | As I urged you on my departure to Macedonia, you should stay on at Ephesus to instruct certain men not to teach false doctrines |
| 2 | 1 Timothy 4:11 | Command and teach these things. |
| 3 | 1 Timothy 6:17 | Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. |
| 4 | 2 Timothy 4:1 | I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of His appearing and His kingdom: |
| 5 | Titus 1:13 | This testimony is true. Therefore rebuke them sternly, so that they will be sound in the faith |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — ἀνεπίλημπτοι, anepilēptosgenerated
The word ἀνεπίλημπτος is an adjective meaning 'blameless' or 'irreproachable.' It is constructed from the negative prefix ἀ- and a form of ἐπιλαμβάνω, suggesting someone who is not open to blame or criticism. This term is used in contexts that emphasize moral integrity, as seen in 1 Timothy 3:2.
In this verse, Paul emphasizes the need for believers to be above reproach, indicating that their conduct should reflect their faith. This quality is essential for church leaders and members alike, as it upholds the integrity of the Christian witness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Give these instructions to the believers, so that they will be above reproach.' This aligns closely with the KJV, which states, 'And these things give in charge, that they may be blameless.'
However, variations arise particularly with the term for 'command.' The KJV and ASV use 'charge,' while the BSB opts for 'give these instructions.' Additionally, the BSB and MSB use 'above reproach,' while the KJV and others prefer 'blameless.'
Sentence Structuregenerated
The main verb of the verse is παράγγελλε, do command, which governs the entire sentence. This verb is followed by a noun phrase, ταῦτα, these things, which serves as the object of the command.
The structure includes a subordinate clause introduced by ἵνα, so that, indicating the purpose of the command, with the predicate ἀνεπίλημπτοι describing the desired state of the believers.
Septuagint Backgroundgenerated
In the Septuagint, the word ταῦτα (ohutos), meaning 'these things,' is used frequently to translate the Hebrew word אֵ֫לֶּה (eleh), which also means 'these.' This choice emphasizes the specific instructions being addressed to the believers in the context of the verse.
The conjunction ἵνα (hina), meaning 'so that,' corresponds to the Hebrew מַ֫עַן (ma'an), which conveys purpose or reason. This connection highlights the intention behind the instructions, aiming for the believers to be above reproach.
In plain words — the whole versegenerated
1 Timothy 5:7 instructs Timothy to give commands to the believers so that they can live in a way that is above reproach. This means they should be blameless and not open to criticism, reflecting the moral standards expected of them.
Frequently Asked Questionsgenerated
To be 'above reproach' means to live in such a way that one is not open to blame or criticism, demonstrating moral integrity.
Following these instructions helps maintain the integrity of the church and reflects the character of Christ to the world.
Believers can live blamelessly by adhering to biblical teachings, being accountable to one another, and seeking to reflect Christ in their actions.
Timothy is tasked with passing on these commands to the believers, ensuring they understand the importance of their conduct in the faith.
Reflection Questionsgenerated
- In what areas of my life do I need to strive for greater integrity?
- How can I support others in my community to live above reproach?
- What specific instructions can I follow to ensure my actions reflect my faith?
- How does understanding the importance of being blameless influence my daily decisions?
The early church on this verse — how the Fathers read it
Early church Fathers commented on this verse to emphasize the importance of moral integrity within the church community.
"These things give in charge, that they may be blameless." He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil,Early Church Fathers on 1 Timothy 5 →
And these things command, so that they may be blameless. But if anyone does not provide for his own, especially for those of his household, he has denied the faith and is worse than an unbeliever. And these things command.Early Church Fathers on 1 Timothy 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd these things give in charge,.... Concerning rebuking persons of a different age and sex, and concerning the maintenance of widows; and particularly that children provide for their parents when
Read John Gill on 1 Timothy 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd these things give in charge, that they may be blameless. These things (1 Timothy 5:5-6). That they may be blameless - namely, the widows supported by the church.
Read Robert Jamieson on 1 Timothy 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the discharge of thy ministry declare these things, that all Christians, women especially, may be blameless.
Read Matthew Poole on 1 Timothy 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments7 And these things give in charge, that they may be blameless. Ver. 7. And these things give in charge] Often inculcate and set on with a great deal of vehemence, that religion suffer not.
Read John Trapp on 1 Timothy 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And these things give in charge.—That is to say, the duties of widows, as set forth in 1 Timothy 5:5, together with his (St. Paul’s) estimate of the gay and frivolous character painted in 1 Timothy 5:6. That they may be blameless.—That, whether seeking support from the public alms of the Christian community or not, the widows of the congregation should struggle after an irreproachable self-denying life, and show before men publicly whose servants they indeed were. In these words there seems a hint that the former life of many of these women-converts to Christianity had been very different to the life loved of Christ, and that in their new profession as Christians there was urgent need…
Read Charles John Ellicott on 1 Timothy 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. That they may be blameless.] Charge the whole Church to attend to these things, that they may be blameless. The words are not spoken of the widows only, but of the Church or its officers; it cannot be restricted to the widows, for the adjective ανεπιληπτοι is both of the masculine and feminine gender.
Read AdamClarke on 1 Timothy 5 →CambridgeThe Cambridge Bible for Schools and Colleges7. these things give in charge] As in 1 Timothy 4:11 and thrice in chap. 1; note on 1 Timothy 1:5. The conjunction is also rather than ‘and’. ‘Include the setting of the true life before the widows also in thy charge.’blameless] One of the key-words of this epistle; of a presbyter 1 Timothy 3:2, of Timothy 1 Timothy 6:14. At the stage reached now by Christianity, the moral life of the believers before the world, ‘such as cannot be laid hold of by anyone,’ is of vital importance for all ranks equally—for the bishop-apostolic himself, for the clergy, for the poor widows. ‘Holiness becometh Thine house’ now most especially.
Read Cambridge on 1 Timothy 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd these things give in charge - Announce, or declare these things, to wit, particularly respecting the duty of children to their widowed mothers, and the proper duty of those who are widows.
Read Albert Barnes on 1 Timothy 5 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Give these instructions to the believers, so that they will be above reproach.
Also command these things, that they may be without reproach.
Give these instructions to the believers, so that they will be above reproach.
Reinforce these commands, so that they will be beyond reproach.
Tyndale line
And these things give in charge, that they may be blameless.
These things also command, that they may be without reproach.
These things also command, that they may be without reproach.
And these things give in charge, that they may be blameless.
These things therefore warne them of, that they may be blamelesse.
Strictly literal
And these things enjoin, that they may be irreproachable.
and these things charge, that they may be blameless;
and charge these things, that they may be blameless;
Give these instructions as well, so that they may be blameless.
From the Latin
And this give in charge, that they may be blameless.
Simplified
Give people these instructions so that they will be above criticism.
Give orders to this effect, so that no evil may be said of anyone.
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 hoc præcipe, ut irreprehensibiles sint.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܠܝܢ ܗܘܝܬ ܡܦܩܕ ܠܗܝܢ ܕܕܠܐ ܪܫܝܢ ܢܗܘܝܢ
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 ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
The standard critical text of the New Testament.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
The previous edition, still widely cited.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
The Society of Biblical Literature edition, freely licensed.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
An independent critical text built from the oldest witnesses then known.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
A recent critical edition following documentary evidence closely.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
The reading of the majority of surviving manuscripts.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.¶
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 5:7
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-APN — Demonstrative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
D-APN Part of Speech: Demonstrative pronoun Case: Accusative Number: Plural Gender: Neuter
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.
παραγγέλλω is built from παρά and ἀγγέλλω, meaning to transmit a message or to command. It covers a range of meanings from notifying to ordering, often seen in contexts of authority or instruction. In the New Testament, it appears in verses like Matthew 10:5 and 1 Timothy 6:13. Notably, some lexicons suggest a distinction in strength between παραγγέλλω and similar verbs like κελεύω.
παρ-αγγέλλω
(< παρά, ἀγγὲλλω),
[in LXX for שׁמע pi., hi., etc.;]
to transmit a message (Æsch., Eur.).
to order, command (Hdt., Xen., al.): c. inf., Ac 15:5; c. acc. rei, I Co 11:17, II Th 3:4, I Ti 4:11 5:7; seq. ἵνα (M, Pr., 207; Bl., § 69, 4), Mk 6:8, II Th 3:12; c. dat. pers., Ac 17:30 R, txt., I Th 4:11; seq. λέγων, Mt 10:5; c. inf. aor.,
παρ-αγγέλλω ; impf. παρήγγελλον ; 1 aor. παρήγγειλα; (παρά and ἀγγέλλω) ; fr. Aeschyl. and Hdt. down ; ik prop. to transmit a message along from one to another [(cf. παρά, IV. 1)], to declare, announce. 2. to command, order, charge: w. dat. of the pers. 1 Th. iv. 11 [ef. Mk. xvi. WH (rejected) ‘Shorter Conclusion ᾽] ; foll. by λέγων and direct dise. Mt. x. 5; foll. by an inf. aor., Mt. xv.35 LT Tr WH; Mk. viii. 6; Lk. viii. 29; Acts x.42; xvi. 18; with μή inserted, Lk. v. 14; viii. 56; Acts xxiii. 22; 1 Co. vii. 10 [here Lehm. inf. pres.] ; foll. by an inf. pres., Acts xvi. 23; xvii.30 [here T Tr mrg. WH have ἀπαγγ.}; 2 Th. iii. 6; with μή inserted, Lk. ix. 21 [GL T Tr WH]; Acts i. 4; iv. 18; v.28 (παραγγελίᾳ παραγγέλλειν, to charge strictly, W. §54, 3; B.184 (199 sq.)), 40; 1 Tim. i. 3; vi. 17; τινί τι, 2 Th. iii. 4 [but T Tr WH om. L br. the dat.]; τοῦτο foll. by ὅτι, 2 Th. iii. 10…
Read the full entry →παραγγέλλω is common in Ptolemaic papyri to describe the official summons before a court, e.g. P Par 4617 (B.c. 153) (= UPZ i. p. 338) γέγραφά σοι, ὅπω[ς] ᾿Απολλωνίωι παραγγείληις, P Grenf I. 40° (ii/B.c.) (= Chres¢. IL. p. 27) ἔκρινον γράψαι σοι ὅπως εἰδὼς παραγγείλης καὶ τοῖς] ἄλλοις ἱερεῦσι ἑτοίμους εἶναι, and P Tebt I. 14° (B.c. 114) ἔγραψας ἡμῖν “Hpav (/. “Hpart) . . . εὐθυνομένωι δὲ φόνωι καὶ ἄλλαις αἰτία ζιὃς παραγγεῖλαι ἀπαντᾶν ἐν ἡμέραι (ς) τρισὶν πρὸς τὴν περὶ τούτων ἐσομένην διεξαγωγήν, “‘you wrote to me that I was to give notice t» Heras who is arraigned for murder and other offences to appear in three days’ time for the decision to be made concerning these charges” (Edd.). Miscellaneous uses of the verb are—P Amh II. 30% (ii/B.c.) παρηγγείλαμεν τῆι Θεμβῶτος (/. Θεμβῶτι) ἐκχωρεῖν ἐκ τῆς οἰκίας, “‘we ordered Thembos to depart out of the house,’” P Tebt 11. 3862 (B.c. 12) ἐν…
Read the full entry →παραγγέλλω (parangellō) — to order.
παραγγ-έλλω,
future -ελῶ: aorist 2 infinitive passive παραγγελῆναι [Refs 3rd c.BC+]:—pass on or transmit a message, σέλας παραγγείλασα Μακίστου σκοπαῖς (nisi to be read παρηγγάρευσε) [Refs 5th c.BC+]
II. give orders, give the word of command, especially of a general, [Refs 5th c.BC+]; τισὶ ὅπως with future, [Refs 5th c.BC+]; π. ὅπως ἂν.. give orders to the end that.., [Refs]: with accusative of things only, order, π. παρασκευὴν σίτου order corn to be supplied, [NT+5th c.BC+]passive, τὰ παραγγελλόμενα orders, [Refs 5th c.BC+]
II.2. recommend, exhort (not so strong as κελεύω), π. τινὶ πράσσειν τι [Refs 5th c.BC+]
παραγγέλλω
paraggello
from 3844 and the base of 32; to transmit a message, i.e. (by
implication) to enjoin:--(give in) charge, (give) command(-ment),
declare.
see GREEK for 3844
see GREEK for 32
παραγγέλλω
v.
I notify, command, charge
παραγγέλλω parangellō 32x
to announce, notify; to command, direct, charge, Mt. 10:5; Mk. 6:8, 8:6; Lk. 9:21; to charge, entreat solemnly, 1 Tim. 6:13
παραγγέλλω fut. ελῶ aor1 -ήγγειλα perf. -ήγγελκα to transmit as a message, as by telegraph, παραγγείλασα σέλας Aesch.; μνήμην παραγγέλλοντες ὧν ἐκύρσατε Eur.; π. τὸ σύνθημα to pass on the watchword, Xen.
generally, to give the word, give orders, of the general, Hdt., Aesch., etc.; π. τινὶ ποιεῖν τι Hdt., Xen., etc.:—Pass., τὰ παραγγελλόμενα military orders, Thuc.; so, τὰ παρηγγελμένα Xen.
to order, recommend, exhort, π. τινὶ ποιεῖν τι Soph., etc.; τί τινι Eur.; ὅπως ἂν . . , to give orders to the end that . . , Plat.:—c. acc. rei only, to order, π. παρασκευὴν σίτου to order corn to be prepared, Lat. imperare frumentum, Hdt.; π. σιτία Thuc.; στρατείαν Aeschin.
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
32 occurrences in the New Testament, rendered 22 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 31 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 γὰρ ἀπὸ παντὸς ἐσθίειν παραγγέλλει τῶν ἐν τῷ παραδείσῳ, ἀπὸ δὲ τούτου μὴ φαγεῖν, δῆλον ὅτι οὐκ ἔστιν ἐν τῷ παραδείσῳ·
Μωυσέος δὲ τὸν προειρημένον τρόπον ἐξ ἀνθρώπων ἀπογεγονότος Ἰησοῦς ἁπάντων ἤδη τῶν ἐπʼ αὐτῷ νενομισμένων τέλος ἐχόντων καὶ τοῦ πένθους λελωφηκότος παρήγγειλεν ἐπὶ στρατείαν ἕτοιμον εἶναι τὸ πλῆθος,
ὁ παραγγείλας μὴ ψεύδεσθαι, πολλῷ μᾶλλον αὐτὸς οὐ ψεύσεται: οὐδὲν γὰρ ἀδύνατον παρὰ τῷ θεῷ εἰ μὴ τὸ ψεύσασθαι.
δραχμὰς δέκα ἕξ , καὶ παρεμβαλῶ ἐν τῷ ἐλαιουργίῳ ἀφʼ ἧς ἡμέρας ἐάν μοι παραγγείλῃς λαμβάνουσα παρὰ σοῦ Λουκίου τοὺς μισθοὺς ἐπὶ τῶν ὁμοίων παρεμβαλλουσῶν καὶ ἕκαστα ποιήσω καθὼς
λακ … ς ἀπονοίαι χρῶνται … τον τοις καὶ ἂν αὐτοὶ βλάπτωνται … παραγγέλλειν ἀνακοπῆναι … … ν σα … δε ἀμφισβητεῖν ἀλ… τε κατὰ πόλιν· ἐν δὲ
ἄκρον ἐκδικίας τύχω. ἀντίγραφον τῆς ὑπογραφῆς. ὅταν διαγινώσκω τῶν πρὸς τὸν στρατηγὸν ἔντυχέ μοι, παραγγείλας τῷ Σαραπάμμωνι. ἔτους ια Θὼθ ι. διευτύχει. ἔτους ια … … … ἔχεις ὑπεγράφη.
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 300 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The Greek word ἀνεπίλημπτος (anepileptos) is built from the negative prefix ἀ- and a derivative of ἐπιλαμβάνω. It means 'blameless' or 'irreproachable,' suggesting a person who is not open to criticism. The New Testament references it in 1 Timothy 3:2, 5:7, and 6:14. Abbott-Smith notes it implies a deserved good reputation, stronger than similar terms.
* ἀν-επί-λημπτος (Rec. -λμπτος; Bl., § 6, 8), -ον
(< ἀ-, ἐπιλαμβάνω),
without reproach: I Ti 3:2 5:7 6:14.†
SYN.: ἄμεμπτος, ἀνέγκλητος. It is stronger than these, for it implies not only that the man is of good report, but that he is deservedly so (cf. MM, VGT, s.v.).
ἀνεπίληπτος (anepilēptos) — irreproachable.
ἀνεπί-ληπτος, ον,
not open to attack, τοῖς ἐχθροῖς[Refs 5th c.BC+]; not censured, blameless, βίος variant in [Refs 5th c.BC+]; perfect, τέχνη[Refs 1st c.AD+]; ἀνεπιληπτότερον less open to criticism, [Refs 5th c.BC+]; ἐξουσία ἀ. not subject to control, [Refs 1st c.BC+]; unassailable, not subject to cancellation, συγγραφαί[Refs]. adverb -τως[Refs 5th c.BC+]
ἀνεπίλημπτος
anepileptos
from 1 (as a negative particle) and a derivative of 1949; not
arrested, i.e. (by implication) inculpable:--blameless, unrebukeable.
see GREEK for 1
see GREEK for 1949
ἀνεπίληπτος, ον
Adj
irreproachable
ἀνεπίλημπτος anepilēmptos 3x
also spelled ἀνεπίληπρος. pr. not to be laid hold of; met. beyond reproach, unblamable, 1 Tim. 3:2; 5:7; 6:14*
ἀνεπίληπτος not open to attack, not censured, blameless, Eur., Thuc.: adv. -τως, Xen.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
αὐτὸν κάμηλον ἐντεῦθεν παρείληφας παρʼ ἐμοῦ ἐν τῇ αὐτῇ πόλει, τοῦτον τοιοῦτον ἀναπόρριφον καὶ ἀνεπίλημπτον
ἐπερωτηθεὶς ὡμολόγησα. τὸν δʼ αὐτὸν ὄνον ἐντεῦθεν παρείληφας παρʼ ἐμοῦ τοῦτον τοιοῦτον ἀναπόρριφον καὶ ἀνεπίλημπτον, ὃν καὶ βεβαιώσω πάσῃ βεβαιώσει, καὶ τὸν ἐπελευσόμενον τούτου χάριν ἐπάναγκες ἀποστήσω παραχρῆμα ταῖς
ἐπερωτηθεὶς ὡμολόγησα. τὸν δʼ αὐτὸν ὄνον ἐντεῦθεν παρείληφας παρʼ ἐμοῦ τοῦτον τοιοῦτον ἀναπόρριφον καὶ ἀνεπίλημπτον, ὃν καὶ βεβαιώσω σοι πάσῃ βεβαιώσει καὶ τὸν ἐπελευσόμενόν σοι ἢ ἐνποιησόμενον τούτου χάριν
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-PAS-3P — Verb · present · active · subjunctive · third person · pluralpresent active subjunctive — an action in progress.
V-PAS-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: third Number: Plural
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.
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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