1 Timothy 6:16 — Word Study
N1904ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
BSA<the>ho alonemonos [the only one, unique] havingechō▸ immortality,athanasia [having eternal life, deathless] in lightphōs [pure radiance, heavenly glory] dwellingoikeō▸ [lives, resides] unapproachable,aprositos△ [inaccessible, divine] whomhos, hē has seenhoraō▸ no [one]oudeis [nobody, none] of menanthrōpos noroude to seehoraō▸ is able,dunamai▸ [no human, none] to whom [be]hos, hē honortimē [glory, reverence] andkai dominionkratos [power, authority] eternal,aiōnios [lasting forever, age-during] Amen.amēn [so be it, truly]
| Greek | English | Parsing |
|---|---|---|
| ὁ | <the> | Article, nominative, singular |
| μόνος | alone | Adjective, nominative, singular |
| ἔχων | having | Verb, present, active |
| ἀθανασίαν, | immortality, | Noun, accusative, singular |
| φῶς | in light | Noun, accusative, singular |
| οἰκῶν | dwelling | Verb, present, active |
| ἀπρόσιτον, | unapproachable, | Adjective, accusative, singular |
| ὃν | whom | Relative pronoun, accusative, singular |
| εἶδεν | has seen | Verb, second aorist, active |
| οὐδεὶς | no [one] | Adjective, nominative, singular |
| ἀνθρώπων | of men | Noun, genitive, plural |
| οὐδὲ | nor | Conjunction, negative |
| ἰδεῖν | to see | Verb, second aorist, active |
| δύναται, | is able, | Verb, present, no voice stated |
| ᾧ | to whom [be] | Relative pronoun, dative, singular |
| τιμὴ | honor | Noun, nominative, singular |
| καὶ | and | Conjunction |
| κράτος | dominion | Noun, nominative, singular |
| αἰώνιον, | eternal, | Adjective, nominative, singular |
| ἀμήν.¶ | Amen. | Hebrew |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen. |
| KJV | Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. |
| ASV | who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom be honor and power eternal. Amen. |
| YLT | who only is having immortality, dwelling in light unapproachable, whom no one of men did see, nor is able to see, to whom [is] honour and might age-during! Amen. |
| WEB | He alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see, to whom be honor and eternal power. Amen. |
| BBE | Who only has life for ever, living in light to which no man may come near; whom no man has seen or is able to see: to whom be honour and power for ever. So be it. |
Where they part company is μόνος — see How Translations Differ.
The verse contains a main clause followed by a subordinate clause, culminating in a doxology.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἔχω
The sentence as the grammar sees it Open the tree ›
1 of 20 occurs nowhere else in the New Testament — a word chosen on purpose.
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 6:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Nature of Godgenerated
1 Timothy 6:16 presents a profound statement about God’s unique attributes, emphasizing His immortality and the divine light in which He resides. Paul contrasts God's eternal nature with human limitations, underscoring that no one has ever seen or can see Him. This passage serves as a reminder of God's majesty and authority, calling believers to honor Him appropriately.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 1:17 | Now to the King eternal, immortal, and invisible, the only God, be honor and glory forever and ever. Amen. |
| 2 | Exodus 3:14 | God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.’” |
| 3 | Deuteronomy 32:40 | For I lift up My hand to heaven and declare: As surely as I live forever, |
| 4 | Psalm 90:2 | Before the mountains were born or You brought forth the earth and the world, from everlasting to everlasting You are God. |
| 5 | Isaiah 57:15 | For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite. |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — ἀθανασίαν, athanasiagenerated
The word ἀθανασία (i.e., *athanasia*) means 'immortality' and signifies a state of being deathless. It is a noun that appears in contexts discussing eternal life, such as in 1 Corinthians 15:53-54.
This term emphasizes God's unique nature as the only one who possesses immortality. It highlights the contrast between God and humanity, as humans are mortal while God exists eternally.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse with the term immortal, which is echoed in the KJV and ASV, maintaining the theological weight of ἀθανασία.
However, the YLT uses having immortality, which shifts the focus slightly, while the WEB opts for has immortality, both of which convey a similar meaning but differ in phrasing.
Sentence Structuregenerated
The main verb in this verse is ἔχων, having, which governs the description of God's nature and attributes. The structure includes several phrases that elaborate on His immortality and the light in which He dwells.
The phrase ἀπρόσιτον φῶς describes the divine light as unapproachable, emphasizing God's transcendence. The verse is structured to highlight God's unique qualities, culminating in a doxology of honor and dominion.
Septuagint Backgroundgenerated
The term ἀθανασία does not have a direct equivalent in the Septuagint but relates to concepts of eternal life found in various Old Testament texts. Its usage here aligns with the idea of God's everlasting nature, which is a theme throughout the scriptures.
In the Septuagint, the concept of light is often associated with God's presence, such as in φῶς, which connects to the description of God's unapproachable light in this verse.
In plain words — the whole versegenerated
1 Timothy 6:16 tells us that God is the only one who is immortal and lives in a light that no one can approach. No one has ever seen Him or can see Him. We are called to give Him honor and acknowledge His eternal power.
Frequently Asked Questionsgenerated
It means that God cannot die and exists eternally, unlike humans who are mortal and subject to death.
This description emphasizes God's holiness and the idea that His divine nature is beyond human comprehension and access.
Honor refers to the respect and reverence that is due to God because of His supreme authority and eternal dominion.
The verse affirms God's sovereignty by acknowledging His unique attributes and eternal power, underscoring His authority over all creation.
Reflection Questionsgenerated
- In what ways can I recognize and honor God's immortality in my daily life?
- How does understanding God's unapproachable light affect my view of His holiness?
- What does it mean for me to live in light of God's eternal dominion?
- How can I share the truth of God's nature with others in a meaningful way?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the implications of God's unseen nature and immortality.
How then shall the Greeks any longer disbelieve the divine appearance on Mount Sinai, when the fire burned, consuming none of the things that grew on the mount;Early Church Fathers on 1 Timothy 6 →
There is a certain emphatic saying by John, “No man has seen God at any time”; meaning, of course, at any previous time. But he has indeed taken away all question of time, by saying that God has never been seen.Early Church Fathers on 1 Timothy 6 →
The apostle confirms this statement; for, speaking of God, he says, "Whom no man hath seen, nor can see; " because the man indeed would die who should see Him.Early Church Fathers on 1 Timothy 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 6:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho only hath immortality,.... Angels are immortal, and so are the souls of men, and so will be the bodies of men after the resurrection; but then neither of these have immortality of themselves,
Read John Gill on 1 Timothy 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
Read Robert Jamieson on 1 Timothy 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho only hath immortality; of himself; our souls and angels are immortal from the gift of God: or immortality signifies here the same with eternity, or immutability. Dwelling in the light; continually encompassed with a glory that is unspeakable, . Which no man can approach unto; to which no man can in this life come nigh. Whom no man hath seen; nor did Moses, or Stephen, or any other, ever see his glory so as to comprehend it, or in the full perfection of it. Nor can see; nor can the sons of men see him with their bodily eyes, or so as to comprehend him in his perfection, though some have with their bodily eyes seen his back parts and appearances, and with their souls have, through his…
Read Matthew Poole on 1 Timothy 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. Ver. 16. Dwelling in the light] So that the seraphims in their addresses to him, clap their wings on their faces, Isaiah 6:2, as men are wont to do their hands when the lightning flasheth in their eyes. Nor can see] We can see but God’ s back parts and live: we need see no more that we may live for ever.
Read John Trapp on 1 Timothy 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Who only hath immortality.—The holy angels—the souls of men—are immortal. “But one alone, ‘God,’ can be said to have immortality,” because He, unlike other immortal beings who enjoy their immortality through the will of another, derives it from His own essence. Dwelling in the light which no man can approach unto.—This should be rendered, dwelling in light unapproachable. The Eternal is here pictured as dwelling in an atmosphere of light too glorious for any created beings (not only men) to approach. (See Psalms 104:2, where the Eternal is addressed as covering himself with light as with a garment; see too Daniel 2:22, where light is spoken of as dwelling with God.) The symbolism of…
Read Charles John Ellicott on 1 Timothy 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Who only hath immortality] All beings that are not eternal must be mutable; but there can be only one eternal Being, that is God; and he only can have immortality. Dwelling in the light which no man can approach unto] All this is said by the apostle in three words φωςοικωναπροσιτον, inhabiting unapproachable light. Such is the excessive glory of God, that neither angel nor man can approach it. It is indeed equally unapproachable to all created beings. Whom no man hath seen, nor can see] Moses himself could only see the symbol of the Divine presence; but the face of God no man could ever see. Because he is infinite and eternal, therefore he is incomprehensible; and if…
Read AdamClarke on 1 Timothy 6 →CambridgeThe Cambridge Bible for Schools and Colleges16. whom no man hath seen] ‘These words as compared with John 1:18 seem to prove decisively that the whole description applies to the Fath the Son.’ Alford. Between this verse and Matthew 5:8 there is no opposition, the former referring to man with his present bodily powers and iniquities, the latter referring to the ‘Beatific Vision’ as it has been thence called, the vision of heavenly glory, which was vouchsafed to St Paul, when translated into ‘the third heaven’ (2 Corinthians 12:2), and which will be the portion of the saints perfected and clothed upon with their spiritual bodies, after the rest of Paradise.1 Timothy 6:15-16 have been thought to be part of an early rhythmical Doxology.
Read Cambridge on 1 Timothy 6 →Albert Barnes1798–1870Barnes' Notes on the BibleWho only hath immortality - The word here - ἀθανασία athanasia - properly means “exemption from death,” and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death.
Read Albert Barnes on 1 Timothy 6 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen.
He alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see, to whom be honor and eternal power. Amen.
He alone is immortal and dwells in unapproachable light. No one has ever seen Him, nor can anyone see Him. To Him be honor and eternal dominion! Amen.
He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen.
Tyndale line
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom be honor and power eternal. Amen.
who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see: to whom be honour and power eternal. Amen.
Who only hath immortality, dwelling in the light which no man can approach; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen.
Who onely hath immortalitie, and dwelleth in the light that none can attaine vnto, whom neuer man sawe, neither can see, vnto whome bee honour and power euerlasting, Amen.
Strictly literal
who only has immortality, dwelling in unapproachable light; whom no man has seen, nor is able to see; to whom [be] honour and eternal might. Amen.
who only is having immortality, dwelling in light unapproachable, whom no one of men did see, nor is able to see, to whom [is] honour and might age-during! Amen.
having immortality alone, dwelling in unapproachable light, whom no one of men saw, nor is able to see, to whom [is] honor and perpetual might! Amen.
Only he has immortality and dwells in inapproachable light. No man sees him or is able to view him. To him be honor and eternal power. Amen.
From the Latin
Who only hath immortality, and inhabiteth light inaccessible, whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen.
Simplified
He is the only one who is immortal, and lives in unapproachable light. No one has seen him or can see him—honor and eternal power is his! Amen.
Who only has life for ever, living in light to which no man may come near; whom no man has seen or is able to see: to whom be honour and power for ever. So be it.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
qui solus habet immortalitatem, et lucem inhabitat inaccessibilem : quem nullus hominum vidit, sed nec videre potest : cui honor, et imperium sempiternum. Amen.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܘ ܕܗܘ ܒܠܚܘܕܘܗܝ ܠܐ ܡܬܚܒܠ ܘܥܡܪ ܒܢܘܗܪܐ ܕܐܢܫ ܠܐ ܡܫܟܚ ܕܢܬܩܪܒ ܠܗ ܘܐܢܫ ܡܢ ܒܢܝܢܫܐ ܠܐ ܚܙܝܗܝ ܘܐܦܠܐ ܡܨܐ ܠܡܚܙܝܗ ܗܘ ܕܠܗ ܐܝܩܪܐ ܘܫܘܠܛܢܐ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ
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.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
The standard critical text of the New Testament.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
The previous edition, still widely cited.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
The Society of Biblical Literature edition, freely licensed.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
The edition that turned scholarship toward the earliest manuscripts.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
An independent critical text built from the oldest witnesses then known.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
A recent critical edition following documentary evidence closely.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
The reading of the majority of surviving manuscripts.
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται, ᾧ τιμὴ καὶ κράτος αἰώνιον, ἀμήν.¶
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 6:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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.
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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
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 μόνος (i.e., *monos*) means 'alone' or 'only.' It can describe someone who is solitary or forsaken, and it is used in various grammatical forms, including as an adjective and adverb. In the New Testament, it appears in contexts emphasizing solitude or exclusivity, such as in Matthew 12:4 and John 5:44. The word can also imply being the sole example of something, as seen in references to God as the 'only God'.
μόνος, -η, -ον,
[in LXX chiefly for לְבַד;]
adj., alone, solitary, forsaken: c. verb., Mt 14:23, Mk 6:47, Lk 9:36, al.; c. pron., Mt 18:15, Mk 9:2, al.; c. subst., Mk 9:8, Lk 4:8, al.; pleonast., οὐκ . . . εἰ μὴ μ., Mt 12:4, Lk 6:4, al.; attrib., only, (ὁ) μ. θεός, Jo 5:44 17:3, Ro 16:27, I Ti…
Read the full entry →μόνος, -η,-ον, Sept. chiefly for 739, [fr. Hom.down]; 1. an adjective, alone (without a companion) ; a. with verbs: εἶναι, εὑρίσκεσθαι, καταλείπεσθαι, etc., Mt. xiv. 23; Mk. vi. 47; Lk. ix. 36; Jn. viii. 9; 1 Th. iii. 1; added to the pronouns ἐγώ, αὐτός, ov, etc.: Mt. xviii. 15; Mk. ix. 2; Lk. xxiv. 18; Ro. xi. 3; xvi. 4, ete. b. it is joined with its noun to other verbs also, so that what is predicated may be declared to apply to some one person alone [ef. W. 131 (124) note]: Mt. iv. 10; Lk. iv. 8; xxiv. 12 [Τ᾿ om. L Tr br. WH reject the vs.]; Jn. vi. 22; Heb. ix. 7; 2 Tim. iv. 11; with a neg. foll. by ἀλλά, Mt. iv. 4. ὁ μόνος θεός, he who alone is God: Jn. v.44; xvii. 3; Ro. Xvi. 27; ὁ μόνος δεσπότης, Jude 4. οὐκ... εἰ μὴ μόνος: Mt. xii. 4; xvii. 8; xxiv. 36; Lk. vi.4; οὐδεὶς - -. εἰ μὴ μόνος, Phil. iv. 15. i. q. forsaken, destitute of help, Lk. x. 40; Jn. viii. 16; xvi. 32, (Sap. x.…
Read the full entry →μόνος genitus), and is common in the LXX in this sense (e.g. | Judg 11", Ps 21 (22)*1, 24 (25)'*, Tob 315}. It is similarly used in the NT of ‘‘only” sons and daughters (Lk γ13, 3%, 9**), and is so applied in a special sense to Christ in Jn 1414, 3% 12, τ Jn 4°, where the emphasis is on the thought that, as the “ only ” Son of God, He has no equal and is able fully to reveal the Father. We cannot enter here into the doctrinal aspects of the word, or into a discussion on the sources, Orphic or Gnostic, from which John is sometimes supposed | to have drawn his use of it, but reference may be made to the art. by Kattenbusch ‘Only Begotten” in Hastings’ DCG ii. p. 281f. where the relative literature is given. A few exx. of the title from non-Biblical sources will, however, be of interest. In an imprecatory tablet from Carthage of iii/A.D., Witnsch AF p. 1857, we find—dpxitw σε τὸν θεὸν - +…
Read the full entry →μόνος (monos) — alone.
μόνος, η, ον,
Epic dialect and Ionic dialect μοῦνος, the only form used by [Refs 8th c.BC+] both in iambic and Lyric poetry, by [Refs 5th c.BC+]: Doric dialect μῶνος [Refs 3rd c.BC+]:— alone, solitary, μοῦνος ἐὼν πολέσιν μετὰ Καδμείοισιν [Refs 8th c.BC+]; φυγὴ μόνου πρὸς μόνον [Refs 3rd c.AD+]
2. with genitive, σοῦ μόνος bereft of thee, without thee, [Refs 5th c.BC+]
II. only, μοῦνον Λαέρτην Ἀρκείσιος υἱὸν ἔτικτε, μοῦνον δ᾽ αὖτ᾽ Ὀδυσῆα πατὴρ τέκεν [Refs 8th c.BC+]; χοίνικος μόνας ἁλῶν for a gallon of salt only, [Refs 5th c.BC+]; single, οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλὰ.. δύω [Refs 8th c.BC+]; εἷς μοῦνος or μόνος, [Refs 8th…
μόνος
monos
probably from 3306; remaining, i.e. sole or single; by implication,
mere:--alone, only, by themselves.
see GREEK for 3306
μόνος, η, ον
Adj
only, solitary, desolate
μόνος μόνος, epic and ionic μοῦνος, η, ον alone, left alone, forsaken solitary, Lat. solus, Hom., etc.; μοῦνος ἐών id. Hom.; μούνω ἄνευθ᾽ ἄλλων Od.
c. gen., μόνος σοῦ without thee, Soph.; also, μοῦνος ἀπό τινος Hhymn., Soph.
alone, only, μοῦνος παῖς υἱός an only son. Hom.; εἷς μόνος, μόνος εἷς Hdt., Soph.
c. gen., μοῦνος πάντων ἀνθρώπων alone of all men, Hdt.; μόνος ἀνδρῶν Soph., etc.
Sup. μονώτατος, the one only person, one above all others, Ar., Theocr.
adv. μόνως, only, Thuc., Xen.
the common adv. is μόνον, alone, only, Lat. solum, Hdt., attic; οὐχ ἅπαξ μ. Aesch.
only, Lat. modo, with an imperat., ἀποκρίνου μ. Plat.; μή με καταπίῃς μ. Eur.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
112 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 47 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
οὐδὲ γὰρ πᾶσαν ἐκεῖνος ἔφθη λαβεῖν τὴν ἀναγραφήν, ἀλλὰ μόνα τὰ τοῦ νόμου παρέδοσαν οἱ πεμφθέντες ἐπὶ τὴν ἐξήγησιν εἰς τὴν Ἀλεξάνδρειαν·
προσέχετε ἀκριβῶς: Καὶ φαγέτωσαν οἱ ἱερεῖς μόνοι πάντες τὸ ἔντερον ἄπλυτον μετὰ ὄξους.
παρακομιζομένων εἰς Φιλαδέλφειαν συνέφη διαφωνῆσαι δικέλλας ιε. Εὐκλῆς δέ με ὁ οἰκονόμος ἀναγκάζει ἀποκαταστῆσαι μόνον. ἐμοὶ δὲ προσοφείλεται ὀψώνιον τοῦ β ἔτους μηνῶν δ καὶ τοῦ γ ἔτους μηνῶν
ἀγορὰς καὶ τοῦ … ἐνιαυτοῦ εἰς τὴν κράστιν τῶν ἵππων … ἐλαττουμένων ἡμῶν οὐ μόνον παρὰ τοὺς ἄλλους ἐν τῶι ἐν Πτολεμαΐδι ὑπαίθρωι ἱππεῖς, ἀλλὰ καὶ τοὺς τεταγμένους ἐν
σπάθια δ ὁ αὐτὸς σπάθια β ὁ αὐτὸς καὶ Καμπὸλ σπάθια β ὁ αὐτὸς μόνος κεράμια β ζήτει ὁ αὐτὸς καὶ Ἁτρῆς εἰς λόγον ἀποχῆς σπάθια β καὶ δέλφακα
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word ἀθανασία (i.e., *athanasia*) means 'immortality' and is derived from a compound of a negative particle and the word for death. It appears in the New Testament in 1 Corinthians 15:53-54 and 1 Timothy 6:16, where it refers to the state of being deathless. The lexicons note its use in various ancient texts, including references to an elixir in later literature.
** ἀθανασία, -ας, ἡ
(< ἀ-θάνατος, undying; V. MM, VGT, s.v.),
[in LXX: Wi 3:4 4:1 8:13, 17 15:3, IV Mac 14:5 16:13*;]
immortality: I Co 15:53, 54 I Ti 6:16 (cf. Cremer, 285 f.).†
ἀθανασία, -as, 7, (ἀθάνατος), immortality: 1 Co. xv. 53 sq.; 1 Tim. vi. 16 where God is described as ὁ μόνος ἔχων ἀθανασίαν. because he possesses it essentially —‘éx τῆς οἰκείας οὐσίας. οὐκ ἐκ θελήματος ἄλλου, καθάπερ οἱ λοιποὶ πάντες ἀθάνατοι᾽ Justin, quaest. et resp. ad orthod. 61 p- 84 ed. Otto. (In Grk. writ. fr. Plato down.)
ἀθανασία (athanasia) — immortality.
ἀθᾰνᾰσία, ἡ,
immortality, [Refs 5th c.BC+]
II. elixir or antidote, ἀ. Μιθριδάτου[Refs 2nd c.AD+]
II.2. ={ἀμβροσία}, [Refs 2nd c.AD+]
ἀθανασία
athanasia
from a compound of 1 (as a negative particle) and 2288;
deathlessness:--immortality.
see GREEK for 1
see GREEK for 2288
ἀθανασία, ας, ἡ
n.f.
immortality
ἀθανασία athanasia 3x
immortality, 1 Cor. 15:53, 54; 1 Tim. 6:16*
ἀθανασία immortality, Plat., etc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
Immortality
Perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Gen. 5:22, 24; 25:8; 37:35; 47:9; 49:29, comp. Heb. 11:13-16; Ex. 3:6, comp. Matt. 22:23). It is more clearly and fully taught in the later books (Isa. 14:9; Ps. 17:15; 49:15; 73:24). It was thus a doctrine obviously well known to the Jews.
With the full revelation of the gospel this doctrine was “brought to light” (2 Tim. 1:10; 1 Cor. 15;
In God, is underived and absolute: "who only hath immorality." In creatures, it is dependent upon the will of God. The immortality of the soul is argued from its boundless desires and capacities, is unlimited improvement, its desert of future punishment or reward, etc. All arguments, however, are unsatisfying without the testimony of Scripture. Christ "hath brought life and immortality to light through the gospel," 2Ti 1:10: the immortal blessedness of Christians, including the resurrection of the body, is by virtue of their union with Christ, Jos 14:15. The everlasting woe of the wicked, the punishment of their sins, runs parallel with the eternal life of the redeemed, Mt 25:46.
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
ταῦτα δὲ χέρσου μὲν οὐκ ἂν εἴη, λογικῆς δὲ ψυχῆς ἀναγκαίως φυτά, ἧς ἡ μὲν πρὸς ἀρετὴν ὁδὸς αὕτη ζωὴν καὶ ἀθανασίαν ἔχουσα τὸ τέλος, ἡ δὲ πρὸς κακίαν φυγήν τε τούτων καὶ θάνατον.
καὶ ἔγωγε τὸ μὲν ὑμνεῖν ἄρτι τὴν ἐν πολέμῳ τελευτὴν καὶ τὴν ἐπὶ τοῖς ἀρειμανίοις πεσοῦσιν ἀθανασίαν παραλιπὼν ἐπαρασαίμην ἂν τοῖς ἄλλως ἔχουσι τὸν κατʼ εἰρήνην ἐκ νόσου θάνατον, οἷς μετὰ τοῦ σώματος καὶ ἡ ψυχὴ τάφῳ κατακρίνεται.
ζωὴ ἐν ἀθανασίᾳ, λαμπρότης ἐν δικαιοσύνῃ, ἀλήθεια ἐν παρρησίᾳ, πίστις ἐν πεποιθήσει, ἐγκράτεια ἐν ἁγιασμῷ: καὶ ταῦτα ὑπέπιπτεν πάντα ὑπὸ τὴν διάνοιαν ἡμῶν.
χμγ τῇ δεσποίνῃ μου ὡς ἀληθῶς κατὰ πάντα θαυμασιωτάτῃ ἀδελφῇ Ἀθανασίᾳ Τρ … εἰσήλθαμεν σὺν θεῷ ὑγιαίνοντες εἰς τὴν μεγαλόπολιν Ἀλεξάνδριαν τῇ δευτέρᾳ καὶ
Αὐγούστου Αὐτοκράτορος ἔτους πρώτου, Φαῶφι νεομηνίᾳ πεντεκαιδεκάτης ἰνδικτίονος. ἐν Ἀντινόου πόλει τῇ λαμπροτάτῃ. Αὐρηλία Ἀθανασία, θυγάτηρ τοῦ τῆς μακαρίας μνήμης Κύρου, μητρὸς Ἀλεετ, παρόντος αὐτῇ καὶ συναινοῦντος καὶ πειθομένου
Ταυρίνου ἐκ μητρὸς Σοφίας ἀγαπ … απὸ τόπου Σαραποδώρου τοῦ Ἑρμοπολίτου νομοῦ Αὐρηλίᾳ Ἀθανασίᾳ θυγατρὶ τοῦ μακαρίου Ἁδριανοῦ ἀπὸ τῆς Ἑρμουπολιτῶν πόλεως. κυρίου ὄντος καὶ βεβαίου τοῦ προτέρου
φῶς (i.e., *phos*) means 'light' and can refer to both natural and artificial sources. It is used in various contexts, including physical light from the sun or lamps, as well as metaphorical light representing divine truth or spiritual illumination. The New Testament employs it to describe God's presence, the glory of Christ, and the moral clarity of believers. Notably, it appears in verses like Matthew 17:2 and 2 Corinthians 4:6.
Ati these words are rendered, some occasionally, some always, in our Version, by ‘light’; thus, dos at Matt. iv. 16; Rom. xiii. 12, and often; φέγγος at Matt. xxiv. 29; Mark xiii. 24; Luke xi. 33 (it does not occur again) ; φωστήρ at Phil. ii. 15 ; Rev. xxi. 11 (where only it occurs) ; λύχνος at Matt. vi. 22; John v. 35; 2 Pet.i. 19, and elsewhere; though this often by ‘ candle’ (Matt. v. 15; Rev. Xxli. 5); and λαμπὰς at Acts xx. 8, though elsewhere rendered ‘lamp’ (Matt. xxv. 1; Rev. vill. 10), and ‘ torch’ (John xviii. 3). The old grammarians distinguish between φῶς and φέγγος (which are but different forms of one and the same word), that φῶς is the light of the sun or of the day, φέγγος the light or lustre of the moon. The Attic writers, to whom this distinction must belong, if to any, themselves only imperfectly observe it. Thus, in Sophocles φέγγος is three or four times ascribed…
Read the full entry →φῶς (Att.. contr. from φάος; < φάω), gen., φωτός, τό,
[in LXX chiefly for אוֹר ;]
light (opp. to τὸ σκότος, ἡ σκοτία): Mt 17:2, 5, Jo 11:9, 10, II Co 4:6; ἡλίου, Re 22:5; of a lamp, Lk 8:16 11:33, Jo 5:35, Re 18:23; of a supernatural heavenly light, Ac 9:3 12:7 22:6, 9, 11 26:13; hence, ἄγγελος φωτός, II Co 11:14; ὁ κλήρος τ. ἁγίων ἐν τ. φ., Col 1:12; of the divine glory, Re 21:24; by meton., of that which gives light: of fire,
φῶς, φωτός. τό, (contr. fr. φάος, fr. φάω to shine), fr. Hom. (who [as well as Pind.] uses the form φάος) down, Hebr. 18, light (opp. to τὸ σκότος, ἡ σκοτία) ; 1. prop. a. univ.: ὁ θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, 3 Co. iv. 6 (Gen. i. 3); λευκὰ ὡς τὸ φῶς, Mt. xvii. 2; νεφέλη φωτός [Grsb. txt.] i. e. consisting of light, i. q. φωτεινή in RLT Tr WH, Mt. xvii. 5; τὸ φῶς τοῦ κόσμου, of the sun, Jn. xi. 9; τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ, the light (i.e. illumining power) is not in him, consequently he does not see or distinguish the things about him, Jn. xi. 10; the light emitted bya lamp, Lk. viii. 16; [xi.33L Tr txt. WH]. a heavenly light, such as surrounds angels when they appear on earth: hence ἄγγελος φωτός, 2 Co. xi. 14, and illumines the place where they appear, Acts xii. 7; a light of this kind shone around Paul when he was converted to Christ, Acts xxii. 6, [9], 11[W. 371 (848)]; with…
Read the full entry →φῶς. For ‘‘light” opposed to “" darkness,” see P Leid Wi. 4 (ii/iii a.p.) (=I1. p. 101) φωτὸς καὶ σκότους. In the imprecatory curse Sy// 891 (= ὃ 1240)" the prayer is uttered that the victim shall enjoy μηδὲ οἴκου, μὴ φωτός, μὴ χρήσεως, μηδὲ κτήσεως. The plur. is applied to ‘‘ windowlights” in P Lond 1179°* (ii/A.p.) (=III. p. 146) φῶτα θυρίδων, and to “‘torches,” as in Ac 167%, in BGU III. 909} (A.D. 359) ἐπελθόντες. . . TH ἡμετέρᾳ οἰκίᾳ καὶ φῶτα ἐπενεγκ[όν]τες ἐνέπρησαν αὐτὴν ἐκ θεματίου. Cf. 20. IV. 120 110 (A.D. 2) where φωτί takes the place οἵ πυρί or φλογί - εὕρωμεν τὰς θύρας τοῦ ἱεροῦ Σαράπειδος θεοῦ μεγίστου ὑφημένας (1 ὑφημμένας) φωτί. This last passage may illustrate Mk 1454 θερμαινόμενος πρὸς τὸ φῶς, where we should translate with the AV ‘‘warmed himself at the ». see C. H. Turner Comm. ad ἢ. in Gore’s New Commentary. The subst. is applied metaph. to those who impart light…
Read the full entry →φῶς (phōs) — light.
φῶς,
contraction for φάος, light (which see). φῴς, ἡ, plural φῷδες, contraction from φωΐς (which see).
φῶς
phos
from an obsolete phao (to shine or make manifest, especially by rays;
compare 5316, 5346); luminousness (in the widest application, natural
or artificial, abstract or concrete, literal or figurative):--fire,
light.
see GREEK for 5316
see GREEK for 5346
φῶς, φωτός, τό
n.n.
light, a source of light
φῶς phōs 73x
light, Mt. 17:2; 2 Cor. 4:6; daylight, broad day, Mt. 10:27; Lk. 12:3; radiance, blaze of light, Mt. 4:16; Acts 9:3; 12:7; an instrument or means of light, a light, Mt. 6:23; Acts 16:29; a fire, Mk. 14:54; Lk. 22:56; from the Hebrew, the light of God’s presence, 2 Cor. 11:14;
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…
72 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 72 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 102 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
Ἀπολλώνιος Ὥρῳ καὶ … φωτι γεωργοῖς χαίρειν· ἀπέχω παρʼ ὑμῶν τὰ ἐκφόρια τοῦ ὀγδόου καὶ εἰκοστοῦ ἔτους ἀφʼ ὧν
λειτουργίας καὶ θυσίας τῶν θεῶν εὕρομεν τὰς θύρας τοῦ ἱεροῦ Σαράπειδος θεοῦ μεγίστου ὑφημμένας φωτί. καὶ ἡμῶν ἀνακραξάντων εἰς τὴν κώμην πρὸς βοήθειαν κατεπήδησεν ὁ γυμνασίαρχος τῆς κώμης καὶ
ἣν ἐξεν … ρ … αὐτῶν α … … … ὧν κεκλήρωνται θύρας καὶ φῶτα θυρίδων τρία , τὸν δὲ Ὧρον Τεσενούφεως ἑαυτῶι ἀνοίγειν … υ κεκλη
The Greek word οἰκέω (lemma: oikeō) is built from the root for 'house' (οἶκος). It covers meanings related to inhabiting, dwelling, and managing a household. In the New Testament, it appears in contexts such as 1 Timothy 6:16 and Romans 7:18. The lexicons do not present significant disagreement on its meanings.
οἰκέω. P Magd 88 (B.c, 218) οἰκησάντων γὰρ ἡμῶν ἀμφοτέρων [ἐν τῆι προγεγραμμένηι κώμηι, P Tebt I. 6᾽0 (B.c. 140-39) οἰκεῖν παρὰ τὸν ἐθισμόν, ‘inhabit (the temple) contrary to custom,” and 26, 104"! (B.c. 92), a marriage contract, where it is laid down that the husband shall not reside in a house over which his wife has no rights—pm8’ ἄλλην [οἰκία]ν οἰκεῖν ἧς οὐ κυριεύσει ᾿Απολλωνίαι. In P Oxy VIII. rio1 (A.D. 367-70) we have the phrase νῆσον οἰκῆσαι -- ‘to be deported.” For the pass. with an act. significance see OGIS §'4 (iv/B.c.) τῶν τυρ[άν]νων [κα]ὶ τ[ῶν é]p mo[Ae | oikn]Oévrwy, cf. 147.14, and for a weakened use of οἰκεῖσθαι see Archiv i. p. 475.
οἰκέω (oikeō) — to dwell.
οἰκέω,
Epic dialect οἰκείω [Refs 8th c.BC+], Locrian dialect ϝοικέω [Refs]; Aeolic dialect present participle οἴκεις [Refs 7th c.BC+]; argument 3rd.pers. singular present optative οἰκείη [Refs]: imperfect ᾤκεον [Refs 8th c.BC+] Ionic dialect οἴκεον [Refs 5th c.BC+]: future οἰκήσω [Refs 5th c.BC+]: aorist ᾤκησα [Refs 5th c.BC+]: perfect ᾤκηκα [Refs 5th c.BC+] — passive and middle, future οἰκήσομαι in middle sense,[Refs 5th c.BC+]; but in passive, see [Refs 4th c.BC+]: aorist ᾠκήθην [Refs 8th c.BC+]perfect ᾤκημαι as middle and passive, Ionic dialect 3rd.pers. plural οἰκέαται, see [Refs 4th c.BC+], 3: (οἶκος):
Read the full entry →οἰκέω
oikeo
from 3624; to occupy a house, i.e. reside (figuratively, inhabit,
remain, inhere); by implication, to cohabit:--dwell. See also 3625.
see GREEK for 3624
see GREEK for 3625
οἰκέω
v.
I inhabit, dwell
οἰκέω oikeō 9x
to dwell in, inhabit, 1 Tim. 6:16; intrans. to dwell, live; to cohabit, 1 Cor. 7:12, 13; to be indwelling, indwell, Rom. 7:17, 18, 20; 8:9, 11; 1 Cor. 3:16*
οἰκέω οἶκος trans. to inhabit, occupy, Il., Hdt., attic:—Pass. to be inhabited, Il., Hdt., etc.; cf. οἰκουμένη.
Pass. to be settled, of those to whom new abodes are assigned, Il.; οἱ ἐν τῆι ἠπείρωι οἰκημένοι those who have been settled, i. e. those who dwell on the mainland, Hdt.; of cities, to be situate, to lie, id. Hdt.
to manage, direct, govern, like διοικέω, Soph., etc.
intr. to dwell, live, be settled, Hom., etc.; ἔξω τῶν κακῶν οἰκεῖν γλυκύ sweet is it to live free from cares, Soph.
of cities, in a pass. sense, to be settled, be situated, Hdt., Xen.
to conduct oneself or be conducted so and so, σωφρόνως γε οἰκοῦσα [πόλις] εὖ ἂν οἰκοῖτο a state with habits of self-control would be well governed, Plat.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 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 43 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.
ταύτης τῆς πόλεως καὶ πολιτείας ἔδει τινὰς εἶναι πρὸ ἀνθρώπου πολίτας, οἳ λέγοιντ’ ἂν ἐνδίκως μεγαλοπολῖται τὸν μέγιστον περίβολον οἰκεῖν λαχόντες καὶ τῷ μεγίστῳ καὶ τελειοτάτῳ πολιτεύματι ἐγγραφέντες.
τοῦτο γὰρ καὶ τοῖς δημοσίοις λυσιτελήσει γιγνόμενον τῶν οἴκων οὐκ ἐκλειπόντων καὶ τῶν χρημάτων τοῖς συγγενέσι μενόντων, καὶ ταῖς γυναιξὶ κουφισμὸν οἴσει τῆς συμφορᾶς τοῖς ἔγγιστα τῶν προτέρων ἀνδρῶν συνοικούσαις.
μηδὲ ἀπελεύθερον μηδὲ Ἀλεξανδρέα μηδὲ ἐπίξενον μηδ’ ἄλλον μηδένα τῷ καθόλου παρὲξ τῶν προγεγραμμένων οἰκεῖν παρ’ ἐμοί . εὐορκοῦντι μέν μοι εὖ εἴη, ἐπιορκοῦντι δὲ τὰ ἐναντία. ἔτους κ
μηδένα ἕτερον μήτε Ῥωμαῖον μηδ’ ἀπελεύθερον μηδ’ Ἀλεξανδρέα μηδ’ ἄλλον μηδένα παρὲξ τῶν προγεγραμμένων οἰκεῖν παρ’ ἐμοὶ καὶ τῷ ἀδελφῷ καὶ μηδὲν διεψεῦσθαι. εὐορκοῦν - τι μέν μοι εὖ
καὶ ἀπέχειν τὸν ὁμολογοῦντα Πλουτίωνα παρὰ τῆς προκειμένης Θεναπύγχεως τὴν τοῦ τόπου καὶ τῶν οἴκων συνπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους διὰ χειρὸς ἀργυρίου δραχμὰς … καὶ βεβαιώσειν τὸν αὐτὸν
The Greek word ἀπρόσιτος (*aprositos*) means 'unapproachable' or 'inaccessible.' It is derived from a negative particle and a form of the verb meaning 'to go.' This term is used in the New Testament in 1 Timothy 6:16, referring to something that cannot be approached, particularly in a divine context.
*† ἀ-πρόσ-ιτος, -ον
(< πρόσειμι, to go to),
unapproachable: φῶς, I Ti 6:16.†
ἀπρόσ-ιτος, -ov, (προσιέναι to go to), unapproachable, inaccessible: φῶς ἀπρόσιτον, 1 Tim. vi. 16. (Polyb., Diod., [Strabo], Philo, Leian., Plut.; φέγγος ἀπρόσιτον, Tatian c. 20; δόξα [φῶς], Chrys. [vi. 66 ed. Montf.] on Is. vi. 2.)
ἀπρόσιτος (aprositos) — unapproachable.
ἀπρόσ-ῐτος, ον,
unapproachable, inaccessible, ὄρη[NT+2nd c.BC+]; of persons, [Refs 1st c.BC+]. adverb -τως[Refs 1st c.AD+]
ἀπρόσιτος
aprositos
from 1 (as a negative particle) and a derivative of a comparative of
4314 and eimi (to go); inaccessible:--which no man can approach.
see GREEK for 1
see GREEK for 4314
ἀπρόσιτος, ον
Adj
unapproachable
ἀπρόσιτος aprositos 1x
unapproached, unapproachable, 1 Tim. 6:16*
ἀπρόσιτος unapproachable, Plut.
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
1 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.
καθάπερ γὰρ οἱ τὰ σώματα εὐπαγεῖς, ὅταν τὴν ἐξ ἀθλητικῆς ἄσκησιν προσλάβωσι, νευροῦνται δύναμιν ἀνανταγώνιστον καὶ εὐεξίαν ὑπερβάλλουσαν κτώμενοι, τὸν αὐτὸν τρόπον, ὅταν ἀτίθασος καὶ ἀμείλικτος φύσις ἄσκησιν εἰς τὸ ἀνήμερον προσλάβῃ, διχόθεν ἄβατος…
ταῦτʼ εἰπὼν ἀνῄει πρὸς τὸ Σιναῖον ὑψηλότατον τῶν ἐν ἐκείνοις τοῖς χωρίοις ὀρῶν τυγχάνον καὶ διὰ τὴν ὑπερβολὴν τοῦ μεγέθους καὶ τῶν κρημνῶν τὸ ἀπότομον ἀνθρώποις οὐ μόνον οὐκ ἀναβατὸν ἀλλʼ οὐδὲ ὁραθῆναι δίχα πόνου τῆς ὄψεως δυνάμενον ἄλλως τε διὰ τὸ…
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-ASM — Relative pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
R-ASM Part of Speech: Relative pronoun Case: Accusative Number: Singular Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
381 occurrences in the New Testament, rendered 50 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 320 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 60 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.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
οὐδείς is built from the negation οὐ (not) and εἷς (one), meaning no one or none. It appears in various contexts in the New Testament, often emphasizing the absence of people or things, such as in Matthew 5:13 and John 1:18. The word can also be used adverbially to mean not at all or nothing.
οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Lk 22:35 23:14, Ac 15:9 19:27 26:26, I Co 13:2, II Co 11:8; cf. Bl., § 6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή,
no, no one, none: with nouns, Lk 4:24, Jo 10:41, Ro 8:1, al.; absol., Mt 6:24, Mk 3:27, Lk 1:61, Jo 1:18, Ac…
Read the full entry →οὐδείς. P Alex 4° (iii/B.c.) (= Witkowski’, p. 52), οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι. For a similar use of οὐθείς, cf. P Petr 11. 13(19)!8 (B.c. 258-3) (= Witkowski?, p. 20) τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι μὴ γενηθῆι λυπηρόν, ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον, ‘‘but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble’’ (Ed.). Another ex. of the neut. οὐδέν is the illiterate BGU II. 380" (ili/A.D.) (= Selections, p. 105) οὐδὲν περισότε[ρ]ον ext σε. οὐδ΄ ποτε “there is nothing so much the matter with you.’’ The stronger οὐδέν is sometimes used for οὐ : see Epict. iv. ro. 36 οὐδὲν κωλύονται ἀθλιώτατοι εἶναι Kal δυστυχέστατοι (cited by Radermacher G7. p. 26), and possible NT exx. in Ac 18! (but cf. Blass Gr. p. 104), Rev 377, The usual accumulation of negatives may be…
Read the full entry →οὐδείς (oudeis) — none.
οὐδείς,
feminine οὐδεμίᾰ (never nominative accusative -μίη, -μίην, since οὐδεμιῇ is probably in [Refs], rarely οὐδ᾽ ἴα [Refs 7th c.BC+], not one, i.e. no one, none, used by [Refs 8th c.BC+], except in the phrase τὸ ὃν μένος οὐδενὶ εἴκων [Refs 8th c.BC+]; οὐδείς is found in [Refs 5th c.BC+]: rare in plural, no set of persons or things, [Refs 5th c.BC+]; οὐδένων εἰσὶ βελτίους, i.e. οὔ τινων ἄλλων, [Refs 5th c.BC+] —In _Ionic dialect_ the _plural_ is usually οὐδαμοί.
2. οὐ. ὅστις οὐ every one, [Refs 5th c.BC+]; οὐδὲν ὅ τι οὐ every, [Refs]; this came to be regarded as one word, so that οὐδείς passed into the same case as ὅστις, οὐδένα ὅντινα οὐ κατέκλασε [Refs 5th…
οὐδείς οὐθείς
oudeis
oudemia oo-dem-ee'-ah, and neuter
ouden oo-den'
from 3761 and 1520; not even one (man, woman or thing), i.e. none,
nobody, nothing:--any (man), aught, man, neither any (thing), never
(man), no (man), none (+ of these things), not (any, at all, -thing),
nought.
see GREEK for 3761
see GREEK for 1520
οὐδείς, οὐδεμία, οὐδέν
Adj
no one, none, nothing
οὐδείς oudeis 227x
latter form, οὐθείς (G4032), not one, no one, none, nothing, Mt. 5:13; 6:24; 19:17; met. οὐδέν, nothing, of no account, naught, Jn. 8:54; Acts 21:24
οὐδείς never οὐδεμίη and not one, i. e. no one, none, as Lat. nullus, for ne ullus, Hom., etc.:—rare in pl. (οὐδαμοί being used instead), Xen.; πρὸς οὐδένας τῶν Ἑλλήνων Dem.; v. infr. II. 3.
οὐδεὶς ὅστις οὐ, Lat. nemo non, every one, Hdt., attic; οὐδὲν ὅ τι οὐ, Lat. nihil non, every, Hdt.; this came to be regarded as one word, so that οὐδείς passed into the same case as the relative, οὐδένα ὅντινα οὐ κατέκλασε Plat.
naught, good for naught, Ar.
in neut. of persons, οὐδέν εἰμι Hdt.; πρὸς τὸν οὐδένα Eur.; οὐδὲν εἶναι to be good for nothing, Ar.
in pl., οὐδένες ἐόντες being nobodies, Hdt.; ὄντες οὐδένες Eur.; ὁ μηδὲν ὢν κἀξ οὐδένων κεκλήσομαι id. Eur.
Adj-NSM-N — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-N Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Negative
wun.
See NUMBER.
235 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 235 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 113 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.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
Φιλωτέρειον Δρύτωνι Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς
ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι
καὶ Φάφις καὶ οἱ παρʼ ἡμῖν πάντες. μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι. ὑπελάμβανον φονευθήσεσθαι. οὐθὲν ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι.
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
559 occurrences in the New Testament, rendered 21 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 548 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 708 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.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας
The Greek word οὐδέ (oude) is a negative particle that functions as a conjunction meaning 'and not' or 'nor,' and as an adverb meaning 'not even.' It combines elements of negation and exclusion, often appearing in phrases like 'neither... nor.' The New Testament uses it in various contexts, such as in Matthew 6:15 and Acts 4:32.
οὐδέ, [fr. Hom. down], a neg. disjunctive conjunction, compounded of ov and δέ, and therefore prop. i. q. but not; generally, however, its oppositive force being lost, it serves to continue a negation. [On the elision of ε when the next word begins with a vowel (observed by Tdf. in eight instances, neglected in fifty-eight), see TW. Proleg. p. 96; cf. WH. App. p. 146; W.§5, 1 a.; B. p. 10 sq.] It signifies 1. and not, continuing a negation, yet differently from οὔτε; for the latter connects parts or members of the same thing, since τέ is adjunctive like the Lat. que; but οὐδέ places side by side things that are equal and mutually exclude each other [(?). There appears to be some mistake here in what is said about ‘mutual exclusion’ (cf. W. § 55, 6): οὐδέ, like δέ, always makes reference to something preceding; οὔτε to what follows also; the connection of clauses negatived by οὔτε is…
Read the full entry →οὐδέ is used adverbially = ‘not even,” as in Mk 651, 1 Cor 5}, in P Oxy XIV. 16608 (iii/a.D.) τοὺς ἐγδοχεῖς οὐκ ἔπεμψας ὡς ἐνετειλάμην σοι, ἀλλ᾽ οὐδὲ ἔγραψας εἰ ἀπετάξαντο, ‘you have not sent the middlemen as I bade you, and you have not even written whether they departed” (Edd.), 24. 1765+ (iii/A.D.) οὐδὲ ἅπαξ ἠξίωσάς μοι γράφειν, ‘‘not even once have you deigned to write me.” For οὐδὲ εἷς, as in Ac 455, cf. 26. 16689 (iii/A.D.) Kal οὐκέτι φόβος οὐδὲ εἷς Ever, “Sand there is no longer any fear at all” (Edd.), 2d. I. 1221? (iii/iv A.D.) ἡμεῖ[ς] δὲ aypeve τῶν θηρίων δυνά[με]θα οὐδὲ ἕν, ‘‘and we cannot catch a single animal ”’ (Edd.).
οὐδέ (oude) — nor.
οὐδέ,
negative Particle, related to μηδέ as οὐ to μή, partly conjunction, partly adverb:
__A CONJUNCTION, but not, mostly answering to μέν (sometimes written divisim), [Refs 8th c.BC+], but not, is followed by οὐδέ, nor, ἄλλοις μὲν πᾶσιν ἑήνδανεν, οὐδέ ποθ᾽ Ἥρῃ, οὐδὲ Ποσειδάων᾽, οὐδὲ γλαυκώπιδι κούρῃ [Refs]
__A.II more frequently and not, nor: sometimes without a negative preceding, Κίρκη δ᾽ ὡς ἐνόησεν ἔμ᾽ ἥμενον, οὐδ᾽ ἐπὶ σίτῳ χεῖρας ἰάλλοντα [Refs 8th c.BC+]; δεινὸν γάρ, οὐδὲ ῥητόν [Refs 5th c.BC+]: after a negative compound, ὃν ἠτίμησ᾽ Ἀγαμέμνων, οὐδ᾽ ἀπέλυσε θύγατρα [Refs 8th c.BC+]
οὐδέ
oude
from 3756 and 1161; not however, i.e. neither, nor, not even:--neither
(indeed), never, no (more, nor, not), nor (yet), (also, even, then)
not (even, so much as), + nothing, so much as.
see GREEK for 3756
see GREEK for 1161
οὐδέ
Neg.cj.
neither, nor, not even
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
145 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 140 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
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…
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ περὶ τούτων οὖν πλεονάκις ἐπεμαρτυρόμην Ἰάσονι ὅτι
Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς … οὐλὴ
ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
381 occurrences in the New Testament, rendered 50 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 320 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 60 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.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
δύναμαι, transliterated as dunamai, means 'to be able' or 'to have power.' It can refer to personal ability, permission, or opportunity. In the New Testament, it appears in various contexts, such as in Matthew 6:24 and Mark 2:7. The lexicons indicate that it can be used with an infinitive or an accusative, but there is some variation in the forms and usages noted in different sources.
δύναμαι, depon.,
[in LXX chiefly for יָכֹל ;]
to be able, have power, whether by personal ability, permission, or opportunity: c. inf. (M, Pr., 205; WM, § 44, 3) pres., Mt 6:24, Mk 2:7, Jo 3:2, I Co 10:21, al.; c. inf. aor., Mt 3:9, Mk 1:45, Jo 3:3, 4 Ro 8:39, al.; c. acc., to be able to do something: Mk 9:22, Lk 12:26; II Co 13:8; absol., to be able, capable, powerful: Read the full entry →
δύναμαι, depon. verb, pres. indic. 2 pers. sing. δύνασαι and, acc. to a rarer form occasional in the poets and fr. Polyb. on to be met with in prose writ. also (cf. Lob. ad Phryn. p. 359; [ WH. App. p.168; W.§ 18, 2b.; Veitch 8. v.]), δύνῃ (Mk. ix. 22 sq. L T Tr WH; [Lk. xvi. 2 T WH Tr txt. ]; Rey. ii. 2); impf. ἐδυνάμην and Attic ἠδυνάμην, between which forms the Mss. and editions are almost everywhere divided, [in Mk. vi. 19; xiv. 5; Lk. Vili. 19; xix. 3; Jn. ix. 33; xii. 39 all edd. read 78., so RG in Mt. xxvi. 9; Lk. i. 22; Jn. xi. 37; Rev. xiv. 3; on the other hand, in Mt. xxii. 46; Lk. i. 22; Jn. xi. 37; Rey. xiv. 3, L T Tr WH all read ἐδ., so T WH in Mt. xxvi. 9; RGin Mt. xxii. 46. Cf. WH. App. p. 162; W. § 12, 1b.; B. 83 (29) ]; fut. δυνήσομαι ; 1 aor. ἠδυνήθην and (in Mk. vii. 24 T WH, after codd. 8B only; in Mt. xvii. 16 cod. B) ἠδυνάσθην (cf. [WH τι. 5. and p. 169]; Kiihner §…
Read the full entry →δύναμαι. The following exx. of this common verb may be cited— P Par 471° (c. B.C. 153) (= Selections, p. 22) ἐνβέβληκαν (sc. οἱ θεοὶ) ὑμᾶς εἰς ὕλην μεγάλην Kal οὗ δυνάμεθα ἀποθανεῖν, ““they have cast us into a great forest, where we may possibly die,” P Oxy IV. 743% (B.c. 2) οὐκ ἠδυνάσθην συντυχεῖν ᾿Α., “1 was unable to meet A.,” 26. 7γ4413 (B.c. 1) [ΞΞ Selections, p. 33) πῶς δύναμαί σε ἐπιλαθεῖν ; ‘how can I forget you?”, P Lond 144™ (?i/a.p.) (ΞΞ 11. p. 253) ἵνα δυνηθῇ τὸ παιδάριόν μου ἐλθεῖν mpd[s ple, P Oxy LIT. 47218 (4 A.D. 130) οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ᾽ ἀρχὴν γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is impossible for that to have been stolen which neither ever existed at all nor could exist” (Edd.). It takes an ace. ve? (as in Lk 1255) in P Ryl IL. 7758 (A.p. 192) οὐ yap δύναμαι κοσμητείαν. In P Leid {50 (ii/B.c.) ἔφη δύνασθαι τὰ ἔργα πάντα ἐπιτελέσιν ἐν ἡλι (?—was ὀλίγαις…
Read the full entry →δύναμαι (dunamai) — be able.
δύνᾰμαι [ῠ],
2nd pers. singular δύνασαι [Refs 8th c.BC+]; Aeolic dialect and Doric dialect δύνᾳ [Refs 7th c.BC+]; δύνῃ is subjunctive, [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural δυνέαται [Refs 5th c.BC+]; subjunctive δύνωμαι, Ionic dialect 2nd pers. singular δύνηαι [Refs 8th c.BC+]: imperfect 2nd pers. singular ἐδύνω [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural ἐδυνέατο [Refs 5th c.BC+]: future δυνήσομαι [Refs 8th c.BC+]; Doric dialect δυνᾱσοῦμαι [Refs 4th c.BC+]: aorist ἐδυνησάμην [Refs 8th c.BC+], Epic dialect δυν- [Refs]; subjunctive δυνήσωνται [Refs 7th c.BC+], never in good Attic dialect, falsa lectio in [Refs 4th c.BC+]passive forms, Epic dialect, Ionic dialect, Lyric poetry, ἐδυνάσθην or δυνάσθην [Refs 8th c.BC+]; Trag. and Attic dialect Prose ἐδυνήθην [Refs 5th c.BC+]: perfect δεδύνημαι [Refs 4th c.BC+] —The double…
Read the full entry →δύναμαι
dunamai
of uncertain affinity; to be able or possible:--be able, can (do, +
-not), could, may, might, be possible, be of power.
δύναμαι
v.
I am powerful, am able
δύναμαι decl. in pres. and imperf. like ἵσταμαι Dep.
to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, id. Od.; οἱ δυνάμενοι men of power, Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
to be able, i. e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, id. Thuc.; ὡς δύναμαι μάλιστα as much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
to pass for, i. e.
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
207 occurrences in the New Testament, rendered 33 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 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 159 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
Σάρρα δὲ γεννηθέντα τὸν Ἰσμαῆλον ἐκ τῆς δούλης αὐτῆς Ἀγάρης τὸ μὲν πρῶτον ἔστεργεν οὐδὲν ἀπολείπουσα τῆς πρὸς ἴδιον υἱὸν εὐνοίας, ἐτρέφετο γὰρ ἐπὶ τῇ τῆς ἡγεμονίας διαδοχῇ, τεκοῦσα δʼ αὐτὴ τὸν Ἴσακον οὐκ ἠξίου παρατρέφεσθαι τούτῳ τὸν Ἰσμαῆλον ὄντα…
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
τε ἐπιμελόμενος ἵνα ὑγιαίνηις καὶ ἡμῖν γράφων ἐάν τί σοι βούληι γίνεσθαι ὧν ἡμεῖς δυνάμεθα. καλῶς δʼ ἂν ποιήσαις ἀγοράσας ἡμῖν ἵνα ὡς ἂν παραγενώμεθα ἔχωμεν μέλιτος τοῦ βελτίστου
φόρωι τοῦ λζ ἔτους, συνφωνήσας Ἡρακλείδης μετὰ Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ
τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι γυναῖκας ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-DSM — Relative pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
R-DSM Part of Speech: Relative pronoun Case: Dative Number: Singular Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
τιμή (timē) means both 'honor' and 'price.' It encompasses the concept of value, whether in terms of esteem or monetary worth, as seen in various New Testament contexts like Matthew 27:6 and 1 Corinthians 6:20. The word is derived from the verb τίω (tiō), which means to estimate or honor. The lexicons do not show significant disagreement on its meanings.
τιμή, -ῆς, ἡ
[in LXX for עֵרֶךְ, יְקָר, etc. ;]
a valuing, hence, objectively;
a price paid or received: c. gen. pers., Mt 27:9; c. gen. rei, Ac 5:2, 3; pl., Ac 4:34 19:19; τ. αἵματος, Mt 27:6; ἠγοράσθητε τιμῆς, I Co 6:20 7:23; ὠνεῖσθαι τιμῆς ἀργυρίου, Ac 7:16.
esteem, honour: Ro 12:10 13:7, I Co 12:23, I Ti 5:17 6:1,
τιμή, -ῆς, ἡ, (fr. τίω, to estimate, honor, pf. pass. τέτιμαι), fr. Hom. down, Sept. for Σ (a valuing, rating), Wad, 1), 137; 1. a valuing by which the price is fixed; hence the price itself: of the price paid or received for a person or thing bought or sold, with a gen. of the pers. Mt. xxvii. 9; with a gen. of the thing, Acts v. 2sq.; plur., Acts iv. 34; xix. 19; τιμὴ αἵματος, the price paid for killing, [ef. ‘blood-money’], Mt. xxvii. 6 ; ἠγοράσθητε τιμῆς, (not gratis, but) with a price, i. e. (contextually, with emphasis) at a great price [B. § 132, 13; yet see W. 595 (553)], 1 Co. vi. 20 [here Vulg. magno pretio|; vii. 23; ὠνεῖσθαι τιμῆς ἀργυρίου, to buy for a price reckoned in silver, i.e. for silver, Acts vii. 16; thing prized [A.V. honor], Rev. xxi. 24 [Ree.], 26. 2. honor which belongs or is shown to one: the honor of one who outranks others, pre-eminence, δόξα x. τιμή, Heb.…
Read the full entry →τιμή (1) ‘‘honour,” as in Jn 4“: P Tebt I. 334 (B.c. 112) (= Selections, p. 30) preparations for the visit of a Roman senator, who is described as ἐν plfove ἀξιώματι κα[ὶ] τιμῆι κείμενος, ‘‘occupying a position of highest rank and honour,’ and P Oxy I. 412 (iii/iv A.p.) account of a popular demonstration in honour of the prytanis, who replies τὴν μὲν παρ᾽ ὑμῶν τιμὴν ἀσπάζομαι καί ye ἐπὶ τούτῳ σφόδρα χαίρω, “1 acknowledge with great pleasure the honour which you do me”’ (Edd.). Hence the phrase εἰς τὴν τιμήν, “out of regard for,’’ in such passages as BGU III. 84419 (A.p. 83) (= Olsson Papyrusbriefe, p. 140) καλῶς δὲ ποιήσεις παρασχὼν Διοσκόρῳ χάνας ἴ εἰς ἐμὴν τειμήν, and P Giss I. 6611 (early ii/A.D.) ἐρωτῶ [ole εἴς τε τὴν τῶν θεῶν εὐσέβειαν Kal els ἡμετέραν τιμὴν ἀπολῦσαι αὐτόϊν. With 1 Cor 1258 we may compare BGU IV. 114119 (B.c. 14) εἰ od μέν μοι kal τιμὴν περιτιθεῖς. In further…
Read the full entry →τιμή (timē) — honor.
τῑμ-ή, ἡ,
(τίω, see ad near the end).
I. worship, esteem, honour, and in plural honours, such as are accorded to gods or to superiors, or bestowed (whether by gods or men) as a reward for services, τιμῆς ἔμμοροί εἰσι [Refs 8th c.BC+]; ἐν τ. τίθεσθαι or ἄγειν τινά, [Refs 5th c.BC+]; τιμὴν νεῖμαι, ἀπονέμειν τινί, [Refs 5th c.BC+]; τοῖς φίλοις τιμὰς νέμειν pay due regard, [Refs 5th c.BC+]; τιμὰς ὤπασας, πορών, [Refs 5th c.BC+]; τ. εὑρίσκεσθαι, δέκεσθαι, [Refs 5th c.BC+]; τιμῆς λαχεῖν, τυχεῖν, [Refs 5th c.BC+]; οἱ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται paid to them by the young, [Refs 5th c.BC+] the honour due to them, [Refs 5th c.BC+] with honour, honourably, [Refs 5th c.BC+]; τιμῆς ἕνεκα as a mark of honour, [Refs 5th…
τιμή
time
from 5099; a value, i.e. money paid, or (concretely and collectively)
valuables; by analogy, esteem (especially of the highest degree), or
the dignity itself:--honour, precious, price, some.
see GREEK for 5099
τιμή, ῆς, ἡ
n.f.
a price, honor
τιμή timē 41x
a pricing, estimate of worth; price, value, Mt. 27:9; price paid, Mt. 27:6; meton. a thing of price, and collectively, precious things, Rev. 21:24, 26; preciousness, 1 Pet. 2:7; substantial value, real worth, Col. 2:23; careful regard, honor, state of honor, dignity, Rom. 9:21; Heb. 5:4; honor conferred, observance, veneration, Rom. 2:7, 10; 12:10; mark of favor and consideration, Acts 28:10…
Read the full entry →τιμή τι_μή, ἡ, τίω that which is paid in token of worth or value:
worship, esteem, honour, and in pl. honours, Hom., etc.; ἐν τ. ἄγεσθαι, τίθεσθαι τινά Hdt.; ἀπονέμειν, ἀποδοῦναι Soph., Plat.:—c. gen., ἡ τ. θεῶν the honour due to them, Aesch.
honour, dignity, lordship, Hom.:— the prerogative of a king, and in pl. prerogatives, Od., Trag.
a dignity, office, magistracy, and in pl., like Lat. honores, civil honours, Hdt., attic; οἱ ἐν τιμαῖς men in office, Eur.; τιμὴ ἄχαρις a thankless office, Hdt.
an authority, magistracy, τ. δίσκηπτρος, of the Atridae, Aesch., Soph.
a present of honour, offering, Hes., Aesch.: a reward, present, Lat. honorarium, Soph.
of things, worth, value, or price, Lat. pretium, ἐξευρίσκειν τιμῆς τι to get a thing at a price (i. e. a high price), Hdt.; ἐμοὶ δὲ τιμὰ…
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
43 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 41 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 43 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.
ὀνομάζει δὲ καὶ ἡμέραν μετὰ τὴν γένεσιν αὐτοῦ δευτέραν, ὅλον ἡμέρας διάστημα καὶ μέτρον ἀνατιθεὶς οὐρανῷ διὰ τὴν ἐν αἰσθητοῖς ἀξίωσίν τε καὶ τιμήν.
Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς…
οἱ δὲ ὑπομένοντες ἐν πεποιθήσει δόξαν καὶ τιμὴν ἐκληρονόμησαν, ἐπήρθησάν τε καὶ ἔγγραφοι ἐγένοντο ἀπὸ τοῦ θεοῦ ἐν τῷ μνημοσύνῳ αὐτοῦ εἰς τοὺς αἰῶνας τῶν αἰώνων.
ἀρτάβας ἡμιολίους, ἧς δʼ ἐὰν μὴ ἀποδῶι ἀρτάβης ἀποτεισάτω τὴν ἐσομένην ἐν τῇ ἀγορᾷ τιμὴν ἡμιόλιον, ἡ δὲ πρᾶξις ἔστω … … ἐκ τοῦ δεδανεισμένου Φμόιτος καὶ ἐκ τῶν
γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης τιμῆς χαλκοῦ ταλάντων δύο δραχμῶν τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ
γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ παραχρῆμα ἡμιόλιον ἢ τὴν ἐσομένην ἐν τῇ ἀγορᾶι τιμήν, καὶ ἡ πρᾶξις ἔστω Ὥρῳ ἐκ τοῦ δεδανεισμένου καὶ ἐξ ἑνὸς καὶ ἑκάστου αὐτῶν
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
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
κράτος (kratos) refers to strength, power, or might, often associated with physical strength in classical texts. It encompasses various forms of power, including dominion and authority, and appears in the New Testament in contexts emphasizing divine might, such as in Ephesians 1:19 and Acts 19:20. The term can also denote a display of might, as seen in Luke 1:51.
κράτος, -εος (-ους), τό,
[in LXX chiefly for עֹז, Jb 12:16, Ps 89 (90):11 al.;]
strength, esp. as in Hom., of bodily strength.
κράτος, -eos (τους), [fr. a root meaning ‘to perfect, complete’ (Curtius § 72); fr. Hom. down], τό, Hebr. WD 1. force, strength. 2. power, might: τὸ κράτος τῆς ἰσχύος αὐτοῦ, the might of his strength, Eph. 1.19; vi. 10; τῆς δόξης αὐτοῦ, Col. 1.11; κατὰ κράτος, mightily, with great power, ηὔξανε, Acts xix. 20; meton.; a mighty deed, a work of power: ποιεῖν xp. (cf. ποιεῖν δυνάpets), Lk. i. 51. 3. dominion: in the doxologies, 1 Tim. vi. 16; 1 Pet.iv.11; v.11; Jude 25; Rev.i.6; v.13; τινός (gen. of obj.), Heb. ii. 14 (τὸ Περσέων κράτος ἔχοντα, Hdt. 3, 69). [Sy¥N. see δύναμις, fin.]
κράτος (kratos) — power.
κράτος [ᾰ],
Ionic dialect and Epic dialect κάρτος, εος, τό, both in [Refs 8th c.BC+] κρέτος [Refs 7th c.BC+]:— strength, might, in [Refs 8th c.BC+] especially of bodily strength, [Refs 8th c.BC+], etc.; τὸ γὰρ αὖτε σιδήρου γε κ. ἐστίν this (i.e. τὸ βάψαι) is what gives strength to iron, [Refs 8th c.BC+]; κατὰ κράτος with all one's might or strength, [Refs 6th c.BC+], etc.: frequently in phrase αἱρεῖν κατὰ κ. take by storm, [Refs 6th c.BC+]; πρὸς ἰσχύος κράτος, opposed to λόγῳ, [Refs 5th c.BC+]
2. personified, K. [Refs 5th c.BC+].
II. power, τοῦ γὰρ κ. ἐστὶ μέγιστον, of Zeus, [LXX+8th c.BC+], etc.: plural, [Refs 5th c.BC+]; especially of political power, rule, sovereignty, [Refs 7th c.BC+]; τὸ πᾶν κ. ἔχειν to be all-powerful, [Refs 5th…
κράτος
kratos
perhaps a primary word; vigor ("great") (literally or
figuratively):--dominion, might(-ily), power, strength.
κράτος, ους, τό
n.n.
dominion, strength, power
κράτος kratos 12x
strength, power, might, force, Acts 19:20; Eph. 1:19; meton. a display of might, Lk. 1:51; power, sway, dominion, Heb. 2:14; 1 Pet. 4:11; 5:11
κράτος κάρτος, εος, strength, might, Hom., attic; κατὰ κράτος with all one's might or strength, by open force, by storm, Thuc., Xen., etc.
personified, Strength, Might, Aesch.
generally, might, power, Hom.: rule, sway, sovereignty, Hdt., attic
c. gen. power over, Hdt., attic; in pl., ἀστραπᾶν κράτη νέμων Soph.
of persons, a power, an authority, Aesch.
mastery, victory, Hom., attic; κρ. ἀριστείας the meed of highest valour, Soph.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
do-min'-yun: In Eph 1:21; Col 1:16 the word so translated (kuriotes) appears to denote a rank or order of angels. The same word is probably to be so interpreted in Jude 1:8 (the King James Version and the Revised Version (British and American) "dominion"), and in 2Pe 2:10 (the King James Version "government," the Revised Version (British and American) "dominion"). See ANGEL.
→ OF MAN
See MAN, DOMINION OF
12 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 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
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
Ἅβραμος δὲ διώκων εἵπετο μέχρι καὶ δευτεραίους συνήλασεν αὐτοὺς εἰς Ὠβὰ τῆς Δαμασκηνῶν γῆς, ἐπιδείξας ὅτι τὸ νικᾶν οὐκ ἐν τῷ πλήθει καὶ τῇ πολυχειρίᾳ κεῖσθαι συμβέβηκεν, ἀλλὰ προθυμία τῶν μαχομένων καὶ τὸ γενναῖον κρατεῖ παντὸς ἀριθμοῦ, τριακοσίοις…
ἢ τίς ἀντιστήσεται τῷ κράτει τῆς ἰσχύος αὐτοῦ;
Νήσωι τῆς Ἡρακλείδου, ὧν γείτονες τῆς μὲν α σφραγῖδος νότου Πισάιτος οἰκία, ἧς νῦν κρατεῖ τὰ τέκνα, καὶ Στοτοήτιος αὐλὴ, δι’ ἧς εἴσοδος καὶ ἔξοδος κοινή, βορρᾶ Θαυβάστιος οἰκία
δ. … ρ … … … ἐπὶ παρόντων Μ … ν … … … κρατους γραμματέως … … ε … προσελθόντος κα … … ν συνηγορούντων αὐτῷ Διδύμου τοῦ
κρατει στρατηγῷ … … ου κωμογραμματέως … … … ωτε … αναι … … κρατει
The Greek word αἰώνιος (iōnios) means eternal or everlasting, derived from αἰών (aiōn), which refers to an age or period. It encompasses concepts of both timelessness and perpetual duration, often used in contexts like life, salvation, and divine promises. Notably, it appears in passages such as Romans 16:26 and Hebrews 9:12. The lexicons generally agree on its meaning, with no significant disagreements noted.
αἰώνιος, -ov, and (in 2 Th. ii. 16; Heb. ix. 12; Num. xxv. 13; Plat. Tim. p. 38 b. [see below]; Diod. i. 1; [ef. WH. App. p. 157; W. 69 (67); B. 26 (23)]) -os, -a, τον, (αἰών); 1. without beginning or end, thal which always has been and always will be: θεὸς, Ro. xvi. 26, (ὁ μόνος αἰώνιος, 2 Mace. i. 25); πνεῦμα, Heb. ix. 14. 2: without beginning: χρόνοις αἰωνίοις, Ro. xvi. 253 πρὸ χρόνων αἰωνίων, 2 Tim. i. 9; Tit. i. 2; εὐαγγέλιον a σοβροὶ whose subject-matter is eternal, i. e. the saving purpose of God adopted from eternity, Rev. xiv. 6. 3. withoul end, never to cease, everlasting: 2 Co. iv. 18 (opp. to πρόσκαιρος) ; αἰώνιον αὐτόν, joined to thee forever as a sharer of the same eternal life, Philem. 15; βάρος d0éns, 2 Co. iv. 17; βασιλεία, 2 Pet. i. 11; δόξα, 2 Tim. ii. 10; 1 Pet. v.10; ζωή (see ζωή, 2 b.); κληρονομία, Heb. ix. 15; λύτρωσις, Heb. ix. 12; παράκλησις, 2 Th. ii. 16…
Read the full entry →αἰώνιος (aiōnios) — eternal.
αἰώνιος, ον,
also α, ον [NT+5th c.BC+]:— lasting for an age (αἰών 11), perpetual, eternal (but distinct from ἀΐδιος, [Refs 5th c.BC+]; κακά, δεινά, [NT+5th c.BC+]; αἰ. διαθήκη, νόμιμον, πρόσταγμα, [LXX+NT+3rd c.AD+]; κόλασις [NT+6th c.AD+]
2. holding an office or title for life, perpetual, γυμνασίαρχος[Refs]
3. = Latin saecularis, [Refs 2nd c.AD+]
4. adverb -ίως eternally, νοῦς ἀκίνητος αἰ. πάντα ὤν[Refs 5th c.AD+]; perpetually, μισεῖν [Refs 5th c.BC+]
5. αἰώνιον, τό, ={ἀείζωον τὸ μέγα}, Ps.-[Refs 1st c.AD+]
αἰώνιος
aionios
from 165; perpetual (also used of past time, or past and future as
well):--eternal, for ever, everlasting, world (began).
see GREEK for 165
αἰώνιος, ία, ιον
Adj
eternal, unending
αἰώνιος aiōnios 71x
indeterminate as to duration, eternal, everlasting
αἰώνιος lasting for an age (αἰών 3), Plat.: ever-lasting, eternal, id. Plat.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
e-tur'-nal (`olam; aionios, from aion):
The word "eternal" is of very varying import, both in the Scriptures and out of them.
1. `Olam:
In the Old Testament, the Hebrew word `olam is used for "eternity," sometimes in the sense of unlimited duration, sometimes in the sense of a cycle or an age, and sometimes, in later Hebrew, in the signification of world. The Hebrew `olam has, for its proper New Testament equivalent, aion, as signifying either time of particular duration, or the unending duration of time in general. Only, the Hebrew term primarily signified unlimited time, and only in a secondary sense represented a definite or specific period. Both the Hebrew and the Greek terms signify the world itself, as it moves in time.
2. Aion, Aionios:
In the New Testament, aion and aionios are often used with the meaning "eternal," in the predominant sense of futurity. The word aion primarily…
69 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 71 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 99 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.
ἀλλὰ μὴ μόνον ἑαυτοῦ καταμαρτυρείτω, ἀλλὰ καὶ ὑπὸ τοῦ θεοῦ καταδικασθεὶς αἰωνίαν καὶ βεβαιοτάτην ὑπομενέτω δουλείαν κελεύοντος τό τε οὖς τρυπᾶσθαι, ἵνα μὴ παραδέξηται λόγους ἀρετῆς, καὶ δουλεύειν τὸν αἰῶνα τῷ νῷ καὶ τῇ αἰσθήσει, κακοῖς καὶ ἀνηλεέσι…
προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε Χαναναίαν ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις.
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
ἐπαρχίαν ἀγαθῶν πεπληρῶσθαι, μάλιστα συντηροῦντός σου τοὺς γεωργοῦντας τὴν δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου Αὐτοκράτορος Μάρκου Αὐρηλίου Σευήρου Ἀντωνίνου καὶ πάσης κακίας ὑπό σου ἐκκοπείσης. καὶ γὰρ
r Κλαυδίου Συρίωνος αἰωνίου γυμνασιάρχου τῆς λαμπροτάτης πόλεως τῶν Ἀλεξανδρέων καὶ ὡς χρηματίζει διὰ Ἀρχωνᾶ φροντιστοῦ τῶν περὶ
Εὐδαίμων Ἡρωνίνῳ τῷ φιλτάτῳ χαίρειν. ἔπεμψά σοι σήμερον διὰ Κάρβωνος ὀνηλάτου κτηνῶν τεσσάρων καὶ Ἀιώνιος ὀνηλάτου κτηνῶν πέντε ἐπὶ τὸ αὐτὸ θ σὺν διχώροις ιϛ ἁπλᾶ μονόχωρα λβ ἐξ
The Greek word ἀμήν (i.e., *amēn*) is an indeclinable term derived from Hebrew, meaning 'verily' or 'so be it.' It functions as an adverb in the New Testament, often used to affirm statements or prayers, particularly in the teachings of Jesus. It appears frequently, including in Revelation 3:14, where it describes Christ as 'the faithful and true one.' The repetition of the word in John's Gospel emphasizes certainty.
ἀμήν, Hebr. 1285 1. verbal adj. (fr. [23 to prop; Niph. to be firm), firm, metaph. faithful: ὁ ἀμήν, Rev. iii. 14 (where is added ὁ μάρτυς ὁ πιστὸς K. ἀληθινός). 2. it came to be used as an adverb by which something is asserted or confirmed: a. at the beginning of a discourse, surely, of a truth, truly; so freq. in the discourses of Christ in Mt. Mk. and Lk.: ἀμὴν λέγω ὑμῖν “1 solemnly declare unto you,’ e.g. Mt. v.18; Mk. iii. 28; Lk. iv. 34. The repetition of the word (ἀμὴν ἀμήν), employed by John alone inhis Gospel (twenty-five times), has the force of a superlative, most assuredly: Jn. i. 51 (52); iii. 8. Ὁ. at the close of a sentence; so it is, so be it, may it be fulfilled (γένοιτο, Sept. Num. ν. 22; Deut. xxvii. 15, ete.): Ro.i. 25; ix.5; Gal.i.5; Eph. iii. 21; Phil. iv. 20; 1 Tim.i.17; Heb. xiii. 21; 1 Pet. iv. 11; Rev. i. 6, and often; cf. Jer. xi. 5; xxxv. (xxviii.) 6; 1 K. i.…
Read the full entry →ἀμήν. 49 is ἃ common symbol in the Christian papyri for ἀμήν, 99 being the sum of the numerical equivalents of the letters (1 + 40 + 8 + 50): see e.g. P Oxy VI. 9257 (v/vi A.D.), where a prayer for guidance regarding a certain journey concludes—yévotro, g@, ‘‘so be it; Amen,” and P Iand I. 618 (a Christian amulet—v/vi A.D.) with the editor’s note. In P Oxy VII. 1058 (iv/v A.D.) the word is written out in full, ὃ θ(εδ)ς τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου ᾿Απφουᾶν. ἀμήν, “Ὁ God of the crosses that are laid upon us, help thy servant Apphouas. Amen.” (Ed.)
ἀμήν (amēn) — amen.
ἀμήν,
Hebrew adverb verily, of a truth, so be it, [LXX]; at beginning of sentence, [NT]
ἀμήν
amen
of Hebrew origin (543); properly, firm, i.e. (figuratively)
trustworthy; adverbially, surely (often as interjection, so be
it):--amen, verily.
see HEBREW for 0543
ἀμήν
Hebr.
verily, truly, amen, so let it be
ἀμήν amēn 129x
in truth, most certainly; so be it; ὁ ἀμήν, the faithful and true one, Rev. 3:14
ἀμήν for ἁμῆι, dat. fem. of ἁμός ῀ τὶς Hebr. adv. verily, of a truth, so be it, NTest.:— τὸ ἀμήν, certainty, id. NTest.
Hebrew — Hebrewa-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John’s gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13 72:19 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be…
152 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 126 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.
φέρουσι δʼ οἱ μὲν περὶ τὸν στρατηγὸν ἐπίλεκτοι πεζοὶ λόγχην καὶ ἀσπίδα, ἡ δὲ λοιπὴ φάλαγξ ξυστόν τε καὶ θυρεὸν ἐπιμήκη, πρὸς οἷς πρίονα καὶ κόφινον ἄμην τε καὶ πέλεκυν, πρὸς δὲ ἱμάντα καὶ δρέπανον καὶ ἅλυσιν, ἡμερῶν τε τριῶν ἐφόδιον·
εἴ τις ἅγιός ἐστιν, ἐρχέσθω: εἴ τις οὐκ ἔστι, μετανοείτω: μαρὰν ἀθά: ἀμήν.
πλείους καὶ κατέαξεν κράνωι τὴν ἀριστερὰν χεῖρα καὶ ἀπηνέγκατό μου χιτῶνα καὶ ζώνην καὶ ἄμην καὶ ἀξείνην, καὶ ἀπʼ ἐκείνου μέχρι τοῦ νῦν κατακλινὴς ἐγενόμην· καὶ βλάβος μοι οὐκ
ἄρτων ζεύγη δέκα ἐλαίου κοτύλας δύο ὄψου δραχμὰς δύο ἔχω πρὸς ὑπουργίαν τῶν ἔργων ἄμην καὶ δώσω κατʼ ἔτος ξύλων καθάρσεων γόμον ἕνα καὶ μετὰ τὸν χρόνον παραδώσω τὸν
Εὐτύχει χειριστῇ. δὸς ἐμοὶ Νείλῳ φροντιστῇ Εὐτυχιάδος σκαφεῖον α ἄμην α χωροῦντα τῷ κεραμεῖ τῆς Εὐτυχιάδος. δὸς ἄμην καὶ σκαφεῖον τοῦ γραμμ ὑπο. ἔτους