2 Corinthians 11:19 — Word Study
N1904ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
BSAGladlyhēdeōs forgar [since, because] you bear withanechō▸ [with pleasure, willingly] <the>ho fools,aphrōn [the foolish, mindless ones] wisephronimos [truly, deeply, thoughtful, discerning] being!eimi▸ [because, as, exist as, being]
| Greek | English | Parsing |
|---|---|---|
| ἡδέως | Gladly | Adverb |
| γὰρ | for | Conjunction |
| ἀνέχεσθε | you bear with | Verb, present, no voice stated |
| τῶν | <the> | Article, genitive, plural |
| ἀφρόνων, | fools, | Adjective, genitive, plural |
| φρόνιμοι | wise | Adjective, nominative, plural |
| ὄντες· | being! | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For you gladly tolerate fools, since you are so wise. |
| KJV | For ye suffer fools gladly, seeing ye yourselves are wise. |
| ASV | For ye bear with the foolish gladly, being wise yourselves. |
| YLT | for gladly do ye bear with the fools — being wise, |
| WEB | For you bear with the foolish gladly, being wise. |
| BBE | For you put up with the foolish gladly, being wise yourselves. |
Where they part company is ἀφρόνων — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause explaining the reason for the main action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectφρόνιμος
verbἀνέχω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Corinthians 11:19
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 — Paul's Defense of His Apostolic Authoritygenerated
2 Corinthians 11:19 is part of Paul's argument where he critiques the Corinthians for their willingness to accept foolishness from others while considering themselves wise. He uses irony to highlight their gullibility and contrasts their behavior with true wisdom. This passage is a continuation of his defense against false apostles and a call for discernment among the believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 4:10 | We are fools for Christ, but you are wise in Christ. We are weak, but you are strong. You are honored, but we are dishonored. |
| 2 | 1 Corinthians 8:1 | Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. |
| 3 | 1 Corinthians 10:15 | I speak to reasonable people; judge for yourselves what I say. |
| 4 | Revelation 3:17 | You say, ‘I am rich; I have grown wealthy and need nothing.’ But you do not realize that you are wretched, pitiful, poor, blind, and naked. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — ἀνέχεσθε, anechōgenerated
The verb ἀνέχω, meaning 'to bear with' or 'to endure', is a present indicative form. It indicates an ongoing action, suggesting that the Corinthians are actively tolerating foolishness.
This word conveys the idea of patience and forbearance in the face of something undesirable, as seen in contexts like Matthew 17:17.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'For you gladly tolerate fools, since you are so wise.' This is consistent across several translations, including the KJV and ASV.
However, variations arise with the rendering of ἀφρόνων where BSB, KJV, and others use 'fools', while ASV and BBE opt for 'the foolish'. Additionally, the phrase ὄντες· is translated variably, with some versions like BSB saying 'you are', while others like ASV use 'being'.
Sentence Structuregenerated
The main clause is governed by the verb ἀνέχεσθε, you bear with, which is complemented by an adverbial phrase ἡδέως, gladly, and a predicate describing the subject's state of being wise.
This structure highlights the contrast between the Corinthians' self-perception and their actions, with the adverbial phrase emphasizing the manner of their tolerance.
Septuagint Backgroundgenerated
The term ἀφρόνων corresponds to the Hebrew word כְּסִיל, which means 'foolish' or 'simple'. This connection emphasizes the biblical view of foolishness as a moral and intellectual failing.
The Greek word φρόνιμος relates to the Hebrew חָכָם, meaning 'wise', indicating a contrast between the wise and the foolish throughout the Scriptures.
In plain words — the whole versegenerated
2 Corinthians 11:19 shows Paul criticizing the Corinthians for tolerating foolishness while thinking they are wise. He uses this irony to challenge them to reflect on their understanding and discernment.
Frequently Asked Questionsgenerated
To tolerate fools means to endure or put up with people who lack wisdom or understanding, often despite their foolish behavior.
Paul uses irony when he refers to the Corinthians as wise, highlighting their misguided confidence in their own understanding while they accept foolishness.
True wisdom can be discerned through careful examination of teachings and behaviors against the standards set in Scripture, as well as through prayer and seeking God's guidance.
Paul's tone is critical and ironic, aiming to provoke the Corinthians to reconsider their acceptance of foolishness and to aspire to true wisdom.
Reflection Questionsgenerated
- In what areas of my life might I be tolerating foolishness?
- How can I better discern between wise and foolish counsel?
- What steps can I take to cultivate true wisdom in my life?
- How does my understanding of wisdom influence my interactions with others?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, emphasizing the need for discernment and the nature of wisdom in the Christian life.
And do thou, my dearest Lucianus, since thou art wise, bear with good-will the unwise; and they too may perchance become wise.Early Church Fathers on 2 Corinthians 11 →
"For ye bear with the foolish gladly." 'So that ye are to blame for this, and more than they. For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word;Early Church Fathers on 2 Corinthians 11 →
Paul gives the name of fools to those who prided themselves in the circumcision of the flesh. It was because these people were accepted by the Corinthians that Paul wants them to recognize that he too can boast of this.Early Church Fathers on 2 Corinthians 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 11:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor ye suffer fools gladly,.... They bore with the false apostles, who were fools; were continually proclaiming their folly, boasting of themselves, ascribing that to themselves which did not belong
Read John Gill on 2 Corinthians 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor ye suffer fools gladly, seeing ye yourselves are wise For ye suffer fools gladly, seeing ye yourselves are wise. Gladly - willingly. Irony. It is a mark of the wise to bear with fools.
Read Robert Jamieson on 2 Corinthians 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe freely suffer others foolishly glorying and boasting of themselves, therefore do ye suffer me therein to judge yourselves wise, and it belongs to the wise to bear with such as are not so wise as themselves.
Read Matthew Poole on 2 Corinthians 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments19 For ye suffer fools gladly, seeing ye yourselves are wise. Ver. 19. For ye suffer fools] Inter indoctos etiam Corydus sonat. (Quintilian.) Wise men hold them for fools whom fools admire for wise men. As one saith of attorneys, Quod inter opiliones se iactitent iurisperitos, inter iurisperitos ne opilionum quidem aestimatione habeantur. (Rex Platonicus.)
Read John Trapp on 2 Corinthians 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Ye suffer fools gladly, seeing ye yourselves are wise.—He falls back into the strain of irony of 1 Corinthians 4:8-10, to which, indeed, the whole passage presents a striking parallelism. He assumes that in their serene, self-complacent wisdom they will be willing to tolerate even those whom they look upon as half-insane. He drives the sarcasm home by urging that they tolerate those who are morally in a far worse condition.
Read Charles John Ellicott on 2 Corinthians 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Ye suffer fools gladly, seeing ye yourselves are wise.] A very fine irony. Ye are so profoundly wise as to be able to discern that I am a fool. Well, it would be dishonourable to you as wise men to fall out with a fool; you will therefore gladly bear with his impertinence and foolishness because of your own profound wisdom.
Read AdamClarke on 2 Corinthians 11 →CambridgeThe Cambridge Bible for Schools and Colleges19. For ye suffer fools gladly, seeing ye yourselves are wise] Literally, For gladly do ye tolerate men without understanding, being prudent (or perhaps better sensible men). The word here translated suffer is translated bear with in 2 Corinthians 11:4. The translation here is Wiclif’s. It is a question (see next note) whether either of the two members of this sentence is to be taken literally. But that its general purpose is ironical there can be no doubt. Cf. 1 Corinthians 4:10.
Read Cambridge on 2 Corinthians 11 →Albert Barnes1798–1870Barnes' Notes on the BibleFor ye suffer fools gladly - You tolerate or endure those who are really fools. This is perhaps, says Dr. Bloomfield, the most sarcastic sentence ever penned by the apostle Paul. Its sense is, “You profess to be wondrous wise.
Read Albert Barnes on 2 Corinthians 11 →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
For you gladly tolerate fools, since you are so wise.
For you bear with the foolish gladly, being wise.
For you gladly put up with fools, since you are so wise.
For since you are so wise, you put up with fools gladly.
Tyndale line
For ye suffer fools gladly, seeing ye yourselves are wise.
For ye bear with the foolish gladly, being wise yourselves.
For ye bear with the foolish gladly, being wise yourselves.
For ye suffer fools gladly, seeing ye yourselves are wise.
For ye suffer fooles gladly, because that yee are wise.
Strictly literal
For ye bear fools readily, being wise.
for gladly do ye bear with the fools — being wise,
for you gladly bear with the fools—being wise,
For you gladly put up with fools. You are wise yourselves!
From the Latin
For you gladly suffer the foolish; whereas yourselves are wise.
Simplified
(You're happy to put up with fools, since you are so wise!)
For you put up with the foolish gladly, being wise yourselves.
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.
Libenter enim suffertis insipientes, cum sitis ipsi sapientes.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܢܚܝܢ ܐܢܬܘܢ ܗܘ ܓܝܪ ܠܡܫܬܡܥܘ ܠܚܣܝܪܝ ܪܥܝܢܐ ܟܕ ܐܢܬܘܢ ܚܟܝܡܐ ܐܢܬܘܢ
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.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
The standard critical text of the New Testament.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
The previous edition, still widely cited.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
The Society of Biblical Literature edition, freely licensed.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
The edition that turned scholarship toward the earliest manuscripts.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
An independent critical text built from the oldest witnesses then known.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
A recent critical edition following documentary evidence closely.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
The reading of the majority of surviving manuscripts.
ἡδέως γὰρ ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Corinthians 11:19
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἡδέως, an adverb derived from ἡδύς meaning 'sweet', conveys the idea of doing something gladly or with pleasure. It appears in the New Testament in verses like Mark 6:20 and 2 Corinthians 11:19. Lexicons consistently define it as 'gladly' or 'pleasantly', with no significant disagreements noted.
ἡδέως
adv.
(< ἡδύς, sweet),
[in LXX: Pr 3:24 (ערב), etc.;]
gladly, with pleasure: Mk 6:20 12:37, II Co 11:19; superlat., ἥδιστα, very gladly (Bl., § 11, 3), II Co 12:9, 15.†
ἡδέως, adv., (fr. ἡδύς sweet, vleasant), with pleasure, gladly: Mk. vi. 20; xii. 37; 2 Οὐ. xi. 19. [From Suph., Plat. down. |
ἡδέως write to you about our business” (Ed.): cf. the use of a perf. with a pres. sense in Ac 26? (but not Phil 37). The unusually strong sense of ‘‘ esteem” required by the verb in ἡγοῦ μάλιστα τοὺς πατρῴους καὶ σέ[β]ου Ἶσιν Σαρᾶπιν κτλ. The original sense of /eadinzg may still be seen, even as late as P Oxy I. 128 verso} (vi/vii A.D.) ἡγείσθω τῆς ἔπιστ[ο]λῆς, ‘“let it stand in the forefront of the letter.” But the would-be-literary taint is on this document: 7. I. 55° (A.D. 283) ἀπὸ ἡκουμένου (1. ἡγουμένου) πυλῶνος yupvaσίου ἐπὶ ν[ότ]ον, ‘‘leading southwards,” is at least free from this reproach. The ‘‘ambiguous title’ ἡγούμενος (cf. Ac 15%) occurs, as GH note on P Fay 1108 (a.p. 94), in very different senses. Thus it is used absolutely in P Fay 110 Δς. and in P Oxy I. 43 recto’ 14 (A.D. 295). It may denote a superior, as P Grenf IT. 439 (A.D. 92) ἡγούμενος yepSlov, a kind of…
Read the full entry →ἡδέως (hēdeōs) — gladly.
Included with: ἡδύς, ἡδεῖα, ἡδύ, ἡδὺς ἀϋτμή
(as feminine) once in [Refs 8th c.BC+]: Doric dialect ἁδύς [ᾱ], Boeotian dialect neuter ϝαδού (written γάδου) conjecture in [Refs 6th c.BC+] (compare proper name ϝαδιούλογος [Refs], Elean βᾱδύς (which see): irregular accusative ἁδέα for ἡδύν [Refs 3rd c.BC+], superlative ἥδιστος [Refs 8th c.BC+]; ἡδύτατος[Refs 1st c.AD+]
I. pleasant to the taste, adverb (see. above),compare ἥδομαι. [ἥδῐον [Refs 5th c.BC+] (Sanskrit svādús, Latin suāvis.)
ἡδέως
hedeos
adverb from a derivative of the base of 2237; sweetly, i.e.
(figuratively) with pleasure:--gladly.
see GREEK for 2237
ἡδέως
Adv
gladly, pleasantly
ἡδέως hēdeōs 5x
with pleasure, gladly, willingly, Mk. 6:20; 12:37; 2 Cor. 11:19
ἡδέως adverb of ἡδύς, v. ἡδύς III.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
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
οἱ δὲ ἡγεμονίαν καὶ βασιλείαν νομίζοντες εἶναι τὸ ἡδέως ζῆν καὶ πάντα καὶ μικρὰ καὶ μείζω πρὸς τοῦτ’ ἀναφέροντες ἀρχιμαγείροις καὶ ἀρχιοινοχόοις καὶ ἀρχισιτοποιοῖς ὑπηρέταις ἀξιοῦσι χρῆσθαι, τουτέστιν ἄκρως ἐκπεπονηκόσιν ἕκαστον ὧν ἐπετήδευσαν·
Ἰακώβου δὲ ἀσμένως ταῦτα ἀκούσαντος καὶ φήσαντος ἡδέως πάντα μένων παρʼ αὐτῷ πόνον εἰς ἡδονὴν ὑπομενεῖν τὴν ἐκείνου, μισθὸν δὲ ὑπὲρ τούτου λαβεῖν ἀξιοῦντος τὸν Ῥαχήλας γάμον διά τε τὰ ἄλλα τιμῆς ἀξίας παρʼ αὐτοῦ τυγχάνειν οὔσης, καὶ ὅτι διάκονος τῆς…
Ἰσαὰκ μετὰ πεποιθήσεως γινώσκων τὸ μέλλον ἡδέως προσήγετο θυσία.
r Ὡρίων Ἡρωνείνῳ τῷ φιλτάτῳ χαίρειν. ἐὰν ἡδέως ἔχῃς παράσχες Ἁτρῇ ταυρελάτῃ ἀπὸ τοῦ κυριακοῦ λόγου ὄντα ἐν τῇ αὐθεντικῇ διώρυχι ἅμα
Ἡρωνεῖνος Νειλα τῷ ἀδελφῷ χαίρειν. ἐὰν ἡδέως ἔχῃς κέλευσον δοθῆναι τῷ Ἀκιῇ σάκκους δύο ἐπεὶ οὐδὲ ἕνα ἔχομεν εἰς τάσδε μηνιαίας.
ἀδελφῷ χαίρειν. παρέλαβον καὶ νῦν διὰ Ἑκύσεως ὀνηλάτου ἄλλα δίχωρα ὀκτώ, δίχωρα η. ἂν ἡδέως ἔχῃς, πρόσβαλε αὐτοῖς, ἐπεὶ χρῄζομεν αὐτῶν. ἐρρῶσθαί σε εὔχομαι. ϛ ἔτους Φαμενὼθ κη.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word ἀνέχω (i.e., anechō) is built from the prefix ἀν- and the root ἔχω, meaning to hold up or endure. It primarily conveys the idea of bearing with or enduring, particularly in the New Testament, where it appears in contexts of patience and forbearance, such as in Matthew 17:17 and 2 Corinthians 11:1. The entries do not show significant disagreement.
ἀν-έχω,
[in LXX chiefly for אפק hithp.;]
to hold up; in NT always mid., to bear with, endure: in cl. most freq. c. acc., but in NT c. gen. pers., Mt 17:17, Mk 9:19, Lk 9:41, II Co 11:1, 19, Eph 4:2, Col 3:13; seq. μικρόν τι, c. gen. pers. and c. gen. rei, II Co 11:1; c. dat. rei, II Th 1:4 (v M, Th., in l.); seq. εἴ τις, II Co 11:20; absol., I Co…
Read the full entry →ἀνέχω. The verb is not common in early papyri, but cf. P Strass I. 2255 (iii/A.D.) σιωπήσαντος τοῦ νομίζοντος αὐτῷ διαφέρειν καὶ ἀνασχομένου ὑπὲρ δεκαετίαν (a statute of limitations comesin), P Gen I. 76" (iii/iv A.p.), P Lips I. 5 1.8 (iii/a.p.), 554 (iv/A-D.), and P Oxy VI. 903% (iv/a.D.) κἀγὼ οὐκ ἠνεσχόμην ἐκβαλεῖν αὐτήν, “but I refused to send her away”’ (Edd.). Later examples are P Oxy I. 130! (vi/a.p.) οἱ διαφέροντες τοῦ ἐμοῦ δεσπότου οὐκ ἠνέσχετο (/. ἠνέσχοντο) ποιῆσαι κατὰ τὴν κέλευσιν τοῦ ἐμοῦ ἀγαθοῦ δεσπότου, ‘“ the servants of my lord refused to do my kind lord's bidding” (Edd.), and P Grenf. I. 64? (vi/vii A.D.) οὐκ ἠνέσχετο τοῦτο ποιῆσαι. There is a note on the syntax of the verb in W. Schmidt /vs., p. 424 f., and one on the complexities of its augment in Cronert Mem. Herc., p. 207. It may be noted that Nestle (2.2 7 xix. p. 284) has drawn attention to the interesting…
Read the full entry →ἀνέχω (anechō) — to endure.
ἀνέχω,
imperfect ἀνεῖχον: also ἀνίσχω, imperfect ἀνῖσχον: future ἀνέξω[Refs 7th c.BC+]: aorist ἀνέσχον[Refs]; poetry ἀνέσχεθον[Refs 5th c.BC+], Epic dialect infinitive ἀνσχεθέειν[Refs 8th c.BC+]: perfect ἀνέσχηκα[Refs 3rd c.BC+]:—middle ἀνέχομαι: imperfect ἠνειχόμην (with double augment) [Refs 5th c.BC+]: future ἀνέξομαι[Refs 5th c.BC+], Epic dialect infinitive ἀνσχήσεσθαι[Refs]: aorist ἀνεσχόμην[Refs 5th c.BC+]; more frequently with double augment ἠνεσχόμην[Refs 5th c.BC+]; and Attic dialect, as [Refs 5th c.BC+]:—passive, [LXX+1st c.BC+]
__A transitive, hold up, lift up, χεῖρας ἀνέσχον held up their hands in fight [Refs 8th c.BC+] (later of pugilists, hold up the hands in token of defeat, [Refs 3rd…
ἀνέχω
anechomai
middle voice from 303 and 2192; to hold oneself up against, i.e.
(figuratively) put up with:--bear with, endure, forbear, suffer.
see GREEK for 303
see GREEK for 2192
ἀνέχομαι
v.
I endure, bear with
ἀνέχομαι anechōmai 15x
also listed as ἀνέχω, but it is always in the middle in our literature, to endure patiently, 1 Cor. 4:12; 2 Cor. 11:20; 2 Thess. 1:4; to bear with, Matt 17:7; to suffer, admit, permit, Acts 18:14; 2 Cor. 11:4; 2 Tim. 4:3; Heb. 13:22
Verb-PNI-2P — Verb · present · no voice stated · indicative · second person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: second Number: Plural
15 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰ δὲ δυνηθεῖεν ἀναβλέψαι, θεασάμενοι τὰς δι’ ἀφροσύνης ἀπάτας καὶ τὰς ἐκ δειλίας ἐπηρείας καὶ ὅσα ἀκολασία παρῴνησεν ἢ ἀδικία παρηνόμησεν, ἐπὶ ταῖς τοῦ ἀρίστου συμφοραῖς λύπης ἀπαύστου γεμισθέντες οὐδὲ παρηγορίας δι’ ὑπερβολὰς κακῶν ἀνέξονται.
ὡς δʼ ἐπανῆλθεν Ἡρώδης καὶ τῷ πλήθει διελέξατο, καθὼς προειρήκαμεν, προσέπιπτον εὐθὺς οἱ λόγοι παρά τε τοῦ Φερώρα καὶ τῆς Σαλώμης μέγαν αὐτῷ τὸν κίνδυνον εἶναι τὸν παρὰ τῶν νεανίσκων ἀνάφανδα διαπειλουμένων, ὡς οὐκ ἀνέξονται μὴ τισάμενοι τῆς μητρὸς…
τῶι … ἔτει ἐλπίδα ἔχοντες τῆς σῆς ἀντιλήψεως … μεν ἑαυτοὺς καὶ πᾶσαν κακοπαθίαν ἀνεχόμενοι ἐπανειλόμεθα τὴν γῆν καὶ κατεσπείραμεν ἐν τοῖς δέουσιν καιροῖς. τῆς δὲ συνκομιδῆς τῶν γενημάτων
καὶ Χαιρη … … σε θέλω … … σορμω … ἀνάγκην ε … … ανεχω … … ψεν μο … … σειτου … … τὴν οἰκ … μου. ἀσπάζεται
ἕνεκα ἀπέστειλα πρός σε ὀφφικιάλιον· προγίνωσκε δὲ ὡς εἰ βουληθείης κακουργίᾳ τινὶ χρήσασθαι οὐκ ἀνέξομαί σου. ἐρρῶσθαί σε πολλοῖς χρόνοις εὔχομαι, ἄδελφε.
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural 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.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἄφρων (i.e., *aphrōn*) means senseless or foolish, derived from a negative prefix and a word for 'mind.' It describes a lack of reason or intelligence, often implying rashness or inconsideration. The term appears in several New Testament passages, including Luke 11:40 and Romans 2:20, and is contrasted with terms like φρόνιμος (i.e., *phronimos*), meaning wise.
ἄφρων, -ον gen. -ονος
(< φρήν),
[in LXX for כְּסִיל, נָבָל, etc.;]
without reason, senseless, foolish, expressing "want of mental sanity and sobriety, a reckless and inconsiderate habit of mind" (Hort; cf. MM, s.v.): Lk 11:40 12:20, Ro 2:20, I Co 15:36, II Co 11:16 12:6, 11, I Pe 2:15; opp. to φρόνιμος, II Co 11:19; to συνιέντες, Eph 2:17.†
ἄφρων, -ovos, ὁ, 7), -ov, τό, (fr. a priv. and φρήν, cf. εὖὔῴρων, σώφρων), [fr. Hom. down], prop. without reason ([εἴδωλα, Xen. mem. 1, 4, 4]; of beasts, ibid. 1, 4, 14), senseless, foolish, stupid ; without reflection or intelligence, acting rashly: Lk. xi. 40; xii. 20; Ro. ii. 20; 1 Co. xv. 36; 2 Co. xi. 16, 19 (opp. to φρόνιμος, asin Prov. xi. 29) ; 2 Co. xii. 6,11; Eph. ν. 17 (opp. to συνιέντες); 1 Pet. ii. 15. [A strong term; cf. Schmidt ch. 147 § 17.]
ἄφρων. P Fay 124! (ii/A.D.) πάνυ yap μοι δοκεῖς ἄφρων τις εἴ[ν]αι, ‘indeed you appear to me to be quite mad” (Edd.) —a remonstrance addressed to a man who was defrauding his mother of some allowance. The adj. occurs in the literary P Grenf I. 119 (ii/b.c.) ἐὰν δ᾽ ἑνὶ προσκαθεῖ μόνον, ἄφρων ἔσει : see note.
ἄφρων (aphrōn) — foolish.
ἄφρων, ον,
genitive ονος, (φρήν) senseless, of statues, [Refs 5th c.BC+]:— and so, crazed, frantic, ἄφρονα κούρην[Refs 8th c.BC+]; silly, foolish, [Refs 8th c.BC+]; τὸ ἄ., ={ἀφροσύνη}, [Refs 5th c.BC+]; τῶ φρονίμῳ τῆς γνώμης παύοντες τὸ ἄ. [τῆς ῥώμης] [Refs 5th c.BC+]: comparative -έστερος[Refs 5th c.BC+]: superlative -έστατος[Refs 5th c.BC+]. adverb -νως senselessly, [Refs 5th c.BC+]; opposed to νοῦν ἐχόντως, [Refs 5th c.BC+]: comparative -εστέρως[Refs 5th c.BC+] -έστερον [Refs 4th c.AD+]
2. ἄφρων, ={κώνειον}, Ps.-[Refs 1st c.AD+]
ἄφρων
aphron
from 1 (as a negative particle) and 5424; properly, mindless, i.e.
stupid, (by implication) ignorant, (specially) egotistic,
(practically) rash, or (morally) unbelieving:--fool(-ish), unwise.
see GREEK for 1
see GREEK for 5424
ἄφρων, ονος, ον
Adj
senseless, foolish, inconsiderate
ἄφρων aphrōn 11x
unwise, inconsiderate, simple, foolish, Lk. 11:40; 12:20; 1 Cor. 15:36; ignorant, religiously unenlightened, Rom. 2:20; Eph. 5:17; 1 Pet. 2:15; boastfully foolish, vain, 2 Cor. 11:16, 19
ἄφρων φρήν without sense, of statues, Xen.:— crazed, frantic, or silly, foolish, Hom., attic: τὸ ἄφρον ῀ ἀφροσύνη, Thuc. adv. ἀφρόνως, senselessly, Soph.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction
11 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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 70 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.
ἀφροσύνῃ δὲ κύριον ὄνομά ἐστιν ὠδίνουσα, ὅτι ὁ ἄφρων νοῦς ἀνεφίκτων ἐρῶν ἑκάστοτε ἐν ὠδῖσίν ἐστιν, ὅτε χρημάτων ἐρᾷ, [ὠδίνει,] ὅτε δόξης, ὅτε ἡδονῆς, ὅτε ἄλλου τινός.
πῶς ὁ πανοῦργος ἐν τοῖς ἄλλοις οὕτως ἄφρων ἐγενόμην, ὡς μὴ νοεῖν, ὅτι λαθεῖν οὐδʼ ἀνθρώπους ῥᾴδιον τηλικοῦτον μύσος ἐνσκευαζόμενον, τὸν δʼ ἀπʼ οὐρανοῦ δικαστὴν ἀμήχανον, ὃς ἐφορᾷ πάντα καὶ πανταχοῦ πάρεστιν;
οὕτως ἐπηγέρθησαν οἱ ἄτιμοι ἐπὶ τοὺς ἐντίμους, οἱ ἄδοξοι ἐπὶ τοὺς ἐνδόξους, οἱ ἄφρονες ἐπὶ τοὺς φρονίμους, οἱ νέοι ἐπὶ τοὺς πρεσβυτέρους.
περαιότερον ἐγχειρήσω ποιεῖν, ἐάνπερ μὴ εὐγνωμονῇς τὰ πρὸς τὴν μητέρα. πάνυ γάρ μοι δοκεῖς ἄφρων τις εἶναι τοῦ ὄντος μηνὸς μὴ φυλάσσειν σου τὴν δεξιάν, εἴπερ εἰ καὶ γράμματα
χρηματιστῶν καὶ τῶν ἄλλων κριτηρίων παρὰ Ἀπολλωνίου τοῦ Ἀπολλωνίου προτομαφόρου σπείρης πρώτης Οὐλπίας Ἀφρῶν ἑκατονταρχίας Ἱέρακος καὶ παρὰ τούτου ἀδελφιδοῦ Κάστορος Κάστορος τοῦ Ἀπολλωνίου μητρὸς … ἀπὸ κώμης
The Greek word φρόνιμος (phronimos) is derived from φρονέω and means thoughtful, prudent, or sensible. It appears in the New Testament in contexts that emphasize practical wisdom and discretion, notably in Matthew and Romans. The lexicons note its opposition to terms like μωρός (foolish) and ἄφρων (unwise), indicating a range of meanings from general wisdom to specific prudence.
φρόνιμος, -ον
(< φρονέω),
[in LXX for נָבוֺן, חָכָם etc. ;]
practically wise, sensible, prudent: Mt 10:16 24:45, Lk 12:42, I Co 10:15; opp. to μωρός, Mt 7:24 25:2, 4, 8, 9, I Co 4:10; to ἄφρων, II Co 11:19; φ. παρ’ ἑαυτῷ (EV, wise in one's own conceit), Ro 11:25 12:16 (cf. Pr 3:7); compar., -ώτερος, Lk 16:8.†
SYN.: v.s. σοφός
φρόνιμος, “prudent,” is frequent in the NT as denoting fitness for God’s service (Mt 774, τοῦδ, a/.: Swete Parables of the Kingdom, p. 123): cf OGZS 38316 (mid. 1.8.6.) διαμονῆς δὲ τούτων ἕνεκεν, ἣν ἐμ φρονίμοις ἀνδράσι εὐσεβὲς ἀεὶ τηρεῖν. The word is common as a proper name, e.g. P Oxy III. 531° 2 (ii/a.D.). ;
φρόνιμος (phronimos) — thoughtful.
φρόνιμ-ος, ον,
also η, ον [Refs 1st c.AD+]:— in one's right mind, in one's senses, [Refs 5th c.BC+]
II. showing presence of mind, ἐν τοῖς δεινοῖς [Refs 5th c.BC+]presence of mind, [Refs]
III. sensible, prudent, opposed to ἄφρων, [Refs 5th c.BC+]; opposed to ἀνόητος, [Refs 5th c.BC+]; τὸν φρόνιμον ζητοῦντας.. ὥσπερ ἀποδεδρακότα [Refs 4th c.BC+]; φ. περί τινος possessing sagacity or discernment in a thing, [Refs 5th c.BC+]; περί τι [Refs 5th c.BC+]; εἴς τι [Refs 5th c.BC+]
III.2. of thoughts, acts, and the like, φ. τι ἐργάσασθαι [Refs 5th c.BC+]
III.3. of birds as giving omens, τοὺς ἄνωθεν φρονιμωτάτους οἰωνούς [Refs 5th c.BC+]
III.3. b sagacious, of animals, [Refs 5th c.BC+]
φρόνιμος
phronimos
from 5424; thoughtful, i.e. sagacious or discreet (implying a cautious
character; while 4680 denotes practical skill or acumen; and 4908
indicates rather intelligence or mental acquirement); in a bad sense
conceited (also in the comparative):--wise(-r).
see GREEK for 5424
see GREEK for 4680
see GREEK for 4908
φρόνιμος, ον
Adj
intelligent, prudent
φρόνιμος phronimos 14x
considerate, thoughtful, prudent, discreet, Mt. 7:24; 10:16; 24:45; 25:2, 4, 8, 9; Lk. 12:42; sensible, wise, Rom. 11:25; 12:16; 1 Cor. 4:10; 10:15; 2 Cor. 11:19*
φρόνιμος φρόνι^μος, ον, in one's right mind, in one's senses, Soph.
staid, unmoved, discreet, Xen.; τὸ φρ. presence of mind, id. Xen.
wise, sensible, prudent, Lat. prudens, Plat., etc.:— τὸ φρόνιμον prudence, id. Plat.; and in pl., ἄπορος ἐπὶ φρόνιμα devoid of wisdom, Soph.; φρονιμώτατα λέγειν Xen.
adv. -μως, Ar., Plat., etc.; φρ. ἔχειν Xen.; comp. φρονιμώτερον, Isocr.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
14 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 14 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 22 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.
κατὰ δὲ τὸν τόπον τῆς φρονήσεως δύο εἰσὶ ποιοί, ὅ τε φρόνιμος καὶ ὁ φρονῶν, οὓς ἄνθρακι καὶ λίθῳ πρασίνῳ παραβέβληκεν.
τριάκοντα δʼ ἡμερῶν τῷ πένθει διελθουσῶν, αὐτάρκεις γὰρ ἐπὶ τοῖς δακρύοις αὗται τῶν φιλτάτων ταῖς φρονίμοις, τότε χωρεῖν ἐπὶ τὸν γάμον.
διὰ τί δὲ οὐ πάντες φρόνιμοι γινόμεθα λαβόντες θεοῦ γνῶσιν, ὅ ἐστιν Ἰησοῦς Χριστός;
προσκυνήσομέν σε μετὰ τῶν παιδίων ἐὰν ἀνέλθῃς … ἡ θυγάτηρ σου Σεγάθιος ὑπηρετεῖ με· φρόνιμός ἐστιν καὶ … ἱκανή. καὶ ἔπεμψε Ἰσίδωρον τὸν υἱόν σου πρὸς σὲ ἵνα σου
εὐμοίρου τινὸς πῶς ἠχθέσθην πανοικεσίᾳ οὐκ ἔχω τῷ λόγῳ παραστῆσαι. ὑμεῖς δέ, ἀδελφοί, ὡς φρόνιμοι καὶ γινώσκοντες τὸ πᾶσι ἀποκείμενον καὶ ὡς οὔτε πρῶτοι οὔτε ὕστατοι ἐπάθετε τοῦτο γενναίως
καὶ τῶν σῶν ἐξοδίασον ἕως πέμψω. ἔστι δὲ τοῦ Τῦβι μηνὸς σοὶ ὅ θέλεις, Φρονίμῳ δραχμαὶ ιϛ, τοῖς περὶ Ἀβάσκαντον καὶ Μύρωνι δραχμαὶ θ, Σεκούνδῳ δραχμαὶ ιβ. πέμψον Φρόνιμον
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο