2 Corinthians 11:2 — Word Study
N1904ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
BSAI am jealous as tozēloō▸ [zealous, having God's concern] forgar yousu of Godtheos [divine, from God] with [the] jealousy;zēlos [zeal, enthusiasm] I have betrothedharmozō△▸ [betrothed, engaged] forgar yousu to oneehis [single, unique] husbandanēr a virginparthenos [unmarried, modest] purehagnos [chaste, innocent] to presentparistēmi▸ [stand by, recommend] <the>ho to Christ,Christos [the Anointed, Messiah]
| Greek | English | Parsing |
|---|---|---|
| ζηλῶ | I am jealous as to | Verb, present, active |
| γὰρ | for | Conjunction |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| θεοῦ | of God | Noun, genitive, singular |
| ζήλῳ· | with [the] jealousy; | Noun, dative, singular |
| ἡρμοσάμην | I have betrothed | Verb, aorist, middle |
| γὰρ | for | Conjunction |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| ἑνὶ | to one | Adjective, dative, singular |
| ἀνδρὶ | husband | Noun, dative, singular |
| παρθένον | a virgin | Noun, accusative, singular |
| ἁγνὴν | pure | Adjective, accusative, singular |
| παραστῆσαι | to present | Verb, aorist, active |
| τῷ | <the> | Article, dative, singular |
| Χριστῷ, | to Christ, | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ. |
| KJV | For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. |
| ASV | For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virgin to Christ. |
| YLT | for I am zealous for you with zeal of God, for I did betroth you to one husband, a pure virgin, to present to Christ, |
| WEB | For I am jealous over you with a godly jealousy. For I promised you in marriage to one husband, that I might present you as a pure virgin to Christ. |
| BBE | For I have a very great care for you: because you have been married by me to one husband, and it is my desire to give you completely holy to Christ. |
Where they part company is ζηλῶ — see How Translations Differ.
The sentence is structured around a main clause with supporting phrases that clarify the reason and purpose of Paul's jealousy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbζηλόω
The sentence as the grammar sees it Open the tree ›
1 of 15 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 — 2 Corinthians 11:2
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 Concern for the Corinthiansgenerated
2 Corinthians 11:2 reveals Paul's passionate concern for the Corinthians, whom he views as his spiritual children. He feels a protective jealousy for their relationship with Christ, akin to a father’s care for his daughter. This jealousy is not selfish but stems from his commitment to ensure their faith remains pure and undistracted by false teachings, as he elaborates in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Galatians 4:11–17 | I fear for you, that my efforts for you may have been in vain. |
| 2 | Philippians 1:8 | God is my witness how I long for all of you with the affection of Christ Jesus. |
| 3 | 1 Thessalonians 2:11 | For you know that we treated each of you as a father treats his own children— |
| 4 | Genesis 24:2–5 | So Abraham instructed the chief servant of his household, who managed all he owned, “Place your hand under my thigh, |
| 5 | Psalm 45:10–11 | Listen, O daughter! Consider and incline your ear: Forget your people and your father’s house, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — ζῆλος, zēlosgenerated
The verb ζηλόω is derived from a root meaning to have warmth of feeling, indicating a strong desire or passion. In this context, it reflects Paul's deep emotional investment in the spiritual welfare of the Corinthians, expressing both zeal and protective jealousy.
This usage of ζηλῶ in a positive light contrasts with its negative connotations in other contexts, illustrating the complexity of human emotions in spiritual matters. Paul’s jealousy is motivated by a desire to see the Corinthians remain faithful and pure in their devotion to Christ.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I am jealous for you with a godly jealousy.' This is echoed in the KJV and ASV, which also emphasize the divine nature of Paul’s jealousy.
However, the Young's Literal Translation uses 'zealous' instead of 'jealous,' highlighting a different nuance of the same Greek term. Other translations like the WEB and BBE maintain the idea of a godly jealousy but vary in their phrasing.
Sentence Structuregenerated
The main verb of the verse is ζηλῶ, I am jealous, which governs the rest of the sentence. It introduces a clause that explains the reason for this jealousy and the action Paul has taken regarding the Corinthians.
The structure includes a noun phrase acting as the object of the main verb, followed by a subordinate clause that elaborates on the action of presenting them as a pure virgin to Christ.
Septuagint Backgroundgenerated
ζηλόω corresponds to the Hebrew verb קָנָא (H7065), which also means to be jealous or zealous. This connection emphasizes the continuity of the concept of divine jealousy from the Old Testament to the New Testament.
In the Septuagint, ζηλόω appears in contexts that reflect God's passionate commitment to His people, similar to Paul's feelings for the Corinthians.
In plain words — the whole versegenerated
2 Corinthians 11:2 shows Paul expressing his deep concern for the Corinthians. He feels a godly jealousy for them, wanting to present them as pure and devoted to Christ, similar to how a father would care for his daughter.
Frequently Asked Questionsgenerated
Paul's 'godly jealousy' refers to his passionate concern for the spiritual purity and devotion of the Corinthians, wanting them to remain faithful to Christ.
Paul uses the betrothal metaphor to illustrate his commitment to the Corinthians, as he has promised them to Christ, emphasizing their spiritual relationship.
Jealousy can be negative when it stems from selfishness or envy, but it can be positive when it reflects a protective concern for someone’s well-being, as seen in Paul's feelings for the Corinthians.
Presenting someone as a 'pure virgin' signifies a desire for their spiritual integrity and faithfulness to Christ, free from corruption or false teachings.
Reflection Questionsgenerated
- In what areas of my life do I feel a protective jealousy for others, similar to Paul’s concern for the Corinthians?
- How can I ensure that my devotion to Christ remains pure and undistracted?
- What steps can I take to encourage others in their faith, as Paul does for the Corinthians?
- How can I recognize and address negative jealousy in my own life?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of spiritual commitment and purity in the Christian life.
Directly in point is the instance of the apostle, who says, writing the Corinthians: "For I have espoused you to one man, that I may present you as a chaste virgin to Christ," whether as children or saints, but to the Lord alone.Early Church Fathers on 2 Corinthians 11 →
When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood" (since this substance enters not the kingdom of Gods );Early Church Fathers on 2 Corinthians 11 →
For flesh not yet manumitted to Christ, for whom it was being kept, used to be contaminated with impunity: so now, after manumission, it no more receives pardon.Early Church Fathers on 2 Corinthians 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 11:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I am jealous over you with godly jealousy,.... He lets them know it was not so much on his own account, or at all with any selfish views, or for any secular interest of his own, that he was so
Read John Gill on 2 Corinthians 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. For I am jealous.
Read Robert Jamieson on 2 Corinthians 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJealousy is a passion in a person which makes him impatient of any rival or partner in the thing or person beloved. The apostle tells them, that he was jealous over them, and thereby lets them know, that he so passionately loved them, as that he was not patient that any should pretend more kindness to them than he had for them; and withal, that he had some fear of them, lest they should be perverted and drawn away from the simplicity of the gospel; upon this account he calls it a godly jealousy. For (saith he) I have been instrumental to bring you to Christ; this he calls an espousing of them, the union of persons with Christ being expressed in Scripture under the notion of a marriage…
Read Matthew Poole on 2 Corinthians 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. Ver. 2. For I am jealous] q.d. My dear love to you puts me upon thus praising myself. With a godly jealousy] Gr. with a zeal of God, called the flame of God, Son 8:6, such as was that of Job over his children, for fear they should sin against God; not such as was that of the Pharisees over the Galatians, the hypocrisy of jealousy, Galatians 4:17. For I have espoused you] Gr. I have fitted you, as things that are pieced together are glued or soldered. ηρμοσαμην, Velut ea quae glutino aut ferrumine committuntur. (Erasm.) To one husband] Here the cedar…
Read John Trapp on 2 Corinthians 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) For I am jealous over you . . .—The word is used with the same sense as in the nearly contemporary passage of Gal 4:17, and the whole passage may be paraphrased thus: “I court your favour with a jealous care, which is not a mere human affection, but after the pattern of that of God.” There is probably an implied contrast between the true jealousy which thus worked in his soul and the false jealousy of which he speaks in the passage just referred to. For I have espoused you . . .—The word is not found elsewhere in the New Testament. It appears in this sense in the LXX. version of Pro 19:14 : “A man’s wife is espoused to him from the Lord.” Strictly speaking, it is used of the act of the…
Read Charles John Ellicott on 2 Corinthians 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I am jealous over you, c.] The apostle evidently alludes either to the שושבינים shoshabinim or paranymphs among the Hebrews, whose office is largely explained in the notes on John 3:29, and the observations at the end of that chapter "John 3:36" or to the harmosyni, a sort of magistrates among the Lacedemonians who had the care of virgins, and whose business it was to see them well educated, kept pure, and properly prepared for married life. That I may present you as a chaste virgin] The allusion is still kept up; and there seems to be a reference to Leviticus 21:14, that the high priest must not marry any one that was not a pure virgin. Here, then, Christ is the high priest, the…
Read AdamClarke on 2 Corinthians 11 →CambridgeThe Cambridge Bible for Schools and Colleges2. with godly jealousy] Literally, with a jealousy of God, i.e. either (1) which comes from Him, or (2) which is pleasing in His sight, or (3) as Chrysostom, with the jealousy with which God is jealous, or (4) with a jealousy for God “like that of the paranymph,” Estius (see next note). The literal rendering in this verse is zealous, zeal. See notes on ch. 2 Corinthians 7:7; 2 Corinthians 7:11, 2 Corinthians 9:2.for I have espoused you] Rather, I espoused you, i.e. at your conversion, it being the act, rather than its completion, to which St Paul asks attention. Cf. Matthew 22:2; John 3:29; Ephesians 5:25; Ephesians 5:27; Revelation 21:2; Revelation 21:9; Revelation 12:17. Also Isaiah 54:5…
Read Cambridge on 2 Corinthians 11 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I am jealous over you - This verse expresses the reason why he was disposed to speak of his attainments, and of what he had done.
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
I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ.
For I am jealous over you with a godly jealousy. For I promised you in marriage to one husband, that I might present you as a pure virgin to Christ.
I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ.
For I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ.
Tyndale line
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virgin to Christ.
For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virgin to Christ.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
For I am ielous ouer you, with godly ielousie: for I haue prepared you for one husband, to present you as a pure virgine to Christ:
Strictly literal
For I am jealous as to you with a jealousy [which is] of God; for I have espoused you unto one man, to present [you] a chaste virgin to Christ.
for I am zealous for you with zeal of God, for I did betroth you to one husband, a pure virgin, to present to Christ,
for I am zealous for you with zeal of God, for I betrothed you to one Husband, a pure virgin, to present to Christ,
For I am jealous about you. I have a godly jealousy for you, since I promised you in marriage to one husband. I promised to present you as a pure virgin to Christ.
From the Latin
For I am jealous of you with the jealousy of God. For I have espoused you to one husband that I may present you as a chaste virgin to Christ.
Simplified
I agonize over you with a divine kind of jealousy, for I promised you to a single husband—Christ—so that I could present you as a pure virgin to him.
For I have a very great care for you: because you have been married by me to one husband, and it is my desire to give you completely holy to Christ.
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.
æmulor enim vos Dei æmulatione. Despondi enim vos uni viro, virginem castam exhibere Christo.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܛܐܢ ܐܢܐ ܓܝܪ ܒܟܘܢ ܒܛܢܢܐ ܕܐܠܗܐ ܡܟܪܬܟܘܢ ܓܝܪ ܠܓܒܪܐ ܚܕ ܒܬܘܠܬܐ ܕܟܝܬܐ ܕܐܩܪܒ ܠܡܫܝܚܐ
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.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
The standard critical text of the New Testament.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
The previous edition, still widely cited.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
The Society of Biblical Literature edition, freely licensed.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
The edition that turned scholarship toward the earliest manuscripts.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
An independent critical text built from the oldest witnesses then known.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
A recent critical edition following documentary evidence closely.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
The reading of the majority of surviving manuscripts.
ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ,
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 11:2
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.
ζηλόω is built from the root meaning to have warmth of feeling, covering a range from envy and jealousy to eager desire. In the New Testament, it appears in contexts of both negative jealousy (Acts 7:9; 1 Corinthians 13:4) and positive zeal (2 Corinthians 11:2; Galatians 4:17). The lexicons note that it can mean to strive after or emulate, with some variations in emphasis on its connotations.
ζηλόω, -ῶ,
[in LXX chiefly for קנא pi.;]
to burn with envy or jealousy, to be jealous: absol., Ac 7:9 17:5, I Co 13:4, Ja 4:2 (R, mg., cf. Mayor, in l.).
to seek or desire eagerly: c. acc. rei, I Co 12:31 14:1, 39 (cf. Si 50:18, Wi 1:12); c. acc. pers., II Co 11:2, Ga 4:17; pass., Ga 4:18.†
ζηλόω, -6; 1 aor. ἐζήλωσα ; pres. pass. inf. ζηλοῦσθαι ; τὥλος, q. v.); Sept. for NIP; to burn with zeal; as absol. to be heated or to boil [A.V. to be moved] with envy, hatred, anger : Acts vii. 9; xvii. 5 (where Grsb. om. ᾧηλώσ.) ; 1 Co. xiii. 4; Jas. iv. 2; in a good sense, to be zealous in the pursuit of good, Rev. iii. 19 RG Trmrg. (the aor. ζήλωσον marks the entrance into the mental state, see βασιλεύω, fin.; ἐζήλωσε, he was seized with indignation, 1 Mace. ii. 24). 2. trans.; τί, to desire earnestly, pursue: 1 Co. xii. 81; xiv. 1, 39, (Sir. li. 18; Thue. 2, 37; Eur. Hee. 255; Dem. 500, 2; al.); μᾶλλον δέ, sc. ζηλοῦτε, foll. by iva, 1 Co. xiv. 1 [B. 237 (205); ef. W. 577 (537)]. τινά, 8. to desire one earnestly, to strive after, busy one’s self about him : to exert one’s self for one (that he may not be torn from me), 2Co. xi. 2; to seek to draw over to one’s side, Gal. iv. 17…
Read the full entry →ζηλόω. For ζηλόω c. acc., as in Ac 7° according to the RV rendering (cf. Gal 417), see PSI I. 945 (ii/A.p.) ζηλοῖ yap τὴν μάθησιν, and from the inserr. A/ichel 39.447 (mid. i/B.C.) ἐφ᾽ οἷς οὐχ ἧττον ὁ δῆμος [{]ηλοῖ αὐτόν, and 76. 1007 (118.6.) καὶ ζηλῶσιν αὐτοὺς οἱ ἐπιγινόμενοι ᾿Εἰχιναδῶν, The compound ζηλοτυπέω may be illustrated from P Oxy III. 472" (c. A.D. 130) ἐζηλοτύπει αὐτὴν μὴ ἐπισταμένην, “he was jealous of her without her knowledge” (Edd.): cf. for the subst. Numb 5:5 θυσία ζηλοτυπίας.
ζηλόω (zēloō) — be eager.
ζηλ-όω,
(ζῆλος):
I. with accusative person, vie with, emulate, τινα [Refs 5th c.BC+]:—passive, [Refs 5th c.BC+]; in bad sense, to be jealous of, envy, ζηλοῖ δέ τε γείτονα γείτων [LXX+8th c.BC+]: absolutely, to be jealous, [NT]through jealousy, [NT]
__b with accusative person, to be jealous for, [LXX]
2. esteem or pronounce happy, admire, praise, τινά τινος one for a thing, [Refs 5th c.BC+]: more rarely, ζ. τινά τι [Refs 5th c.BC+]; ζ. σε ὁθούνεκα.. [Refs 4th c.BC+]; τὴν πόλιν, ὅτι.. [Refs 5th c.BC+]; πολλά σε ζηλῶ βίου, μάλιστα δ᾽ εἰ.. [Refs 5th c.BC+]: with participle, σε ζ. θανόντα πρὶν κακῶν ἰδεῖν βάθος [Refs 5th c.BC+] happy in your ignorance! [Refs 5th c.BC+]:—passive, to be deemed fortunate, ὑπό τινων [Refs 5th…
ζηλόω ζηλεύω
zeloo
from 2205; to have warmth of feeling for or against:--affect, covet
(earnestly), (have) desire, (move with) envy, be jealous over, (be)
zealous(-ly affect).
see GREEK for 2205
ζηλόω
v.
I am jealous, eager for
ζηλόω zēloō 11x
to have strong affection towards, be ardently devoted to, 2 Cor. 11:2; to make a show of affection and devotion towards, Gal. 4:17; to desire earnestly, aspire eagerly after, 1 Cor. 12:31; 14:1, 39; absol. to be fervent, to be zealous, Rev. 3:19; to be jealous, envious, spiteful, Acts 7:9; 17:5; 1 Cor. 13:4; Jas. 4:2; pass. to be an object of warm regard and devotion, Gal. 4:18
ζηλόω ζηλόω, φυτ. -ώσω ζῆλος c. acc. pers. to rival, vie with, emulate, Lat. aemulari, Soph., Thuc., etc.: —in bad sense, to be jealous of, envy, Hes., Theocr.:— absol, to be jealous, NTest.
to esteem or pronounce happy, admire, praise, τινά τινος one for a thing, Soph., Ar.: ironical, ζηλῶ σε happy in your ignorance! Eur.
c. acc. rei, to desire emulously, strive after, Dem.:—Pass., Plat., etc.
Pass. also of persons, to be impelled by zeal, NTest.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
11 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Counted over the 24 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.
τί οὖν ἔτι τὰς τῶν τυράννων τύχας ὡς μακαρίων ζηλοῦτε καὶ θαυμάζετε, δι’ ἃς εὐπετῶς ἕκαστα ἐπεξίασιν, ὧν ἂν ὁ ἐκλελυττηκὼς κἀκτεθηριωμένος τέκῃ νοῦς, καὶ ἐν ἑαυτοῖς δέον ἐπιστένειν, εἴ γε ἀπορία καὶ [ἡ] ἀσθένεια κακοῖς λυσιτελές, ὡς περιουσία καὶ…
Ἡρώδης δὲ θερμῶς ἀεὶ καὶ ἐρωτικῶς πρὸς τὴν Μαριάμμην ἔχων εὐθὺς ἐξετετάρακτο καὶ τὴν ζηλοτυπίαν οὐκ ἔφερεν, ἐπικρατούμενος δʼ ἀεὶ τοῦ μὴ προπετές τι ποιῆσαι διὰ τὸν ἔρωτα, συντόνῳ τῷ πάθει καὶ τῷ ζήλῳ παρωξυμμένος ἰδίᾳ τὴν Μαριάμμην ἀνέκρινεν ὑπὲρ…
δὲ χάρις ὅτι ἤρεσε καὶ τῷ παιδὶ ἡ πόλις, καὶ προσεδρεύει εἰς τὰ μαθήματα· ζηλοῖ γὰρ τὴν μάθησιν. ἄσπασαι Τερεῦν καὶ τοὺς φιλοῦντάς σε πάντας· ἄσπασαι ἔρρωσ ο Θέτιν
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
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
ζῆλος refers to zeal or jealousy, derived from a root meaning 'heat.' It encompasses both positive aspects like ardor and rivalry, as well as negative connotations such as envy and malice. The New Testament uses it in contexts of fervent devotion (e.g., 2 Corinthians 7:11) and contentious jealousy (e.g., Romans 13:13). Notably, lexicons differ on the nuances of its meanings, particularly in distinguishing between zeal and envy.
ζῆλος, -ου, ὁ and in late Gk., also -εος, τό (II Co 9:2, Phl 3:6),
[in LXX for קִנְאָה, Nu 25:11, al.;]
zeal: II Co 7:11 9:2; κατὰ ζῆλος, Phl 3:6; c. gen. obj., Jo 2:17(LXX), Ro 10:2; seq. ὑπέρ, II Co 7:7; c. gen. subj., θεοῦ, II Co 11:2; πυρός, He 10:27 (cf. Is 26:11, Wi 5:18, and cf. Westc., in l.).
Read the full entry →ζῆλος, -ov, 6, and (in Phil. iii. 6 L T Tr WH; [2 Co. ix. 2 T Tr WH)]) τὸ ζῆλος (Ignat. ad Trall. 4; διὰ ζῆλος, Clem. Rom. 1 Cor. 4, 8 [‘‘in Clem. Rom. 88 3, 4, 5, 6 the masc. and neut. seem to be interchanged without any law” (Lghtft.). For facts see esp. Clem. Rom. ed. 2 Hilgenfeld (1876) p.7; cf. WH. App. p. 158; W.§9, N. 2; B. 23 (20)]; (fr. ζέω [Curtius § 567; Vanicek p. 757]); Sept. for τ; excitement of mind, ardor, fervor of spirit ; 1. zeal, ardor in embracing, pursuing, defending anything: 2 Co. vii. 11; ix. 2; κατὰ ζῆλος, as respects zeal (in maintaining religion), Phil. iii. 6; with gen. of the obj., zeal in behalf of, for a pers. or thing, Jn. ii. 17 fr. Ps. Ixviii. (Ixix.) 10; Ro. x. 2, (1 Mace. ii. 58; Soph. O. C. 943); ὑπέρ τινος, gen. of pers., 2 Co. vii. 7; Col. iv. 13 Rec. with subject. gen. ζήλῳ θεοῦ, with a jealousy such as God has, hence most pure and solicitous for…
Read the full entry →ζῆλος occurs twice in the Alexandrian erotic fragment P Grenf 1. 138 (ii/B.c.) μέλλω μαίνεσθαι, ζῆλος γάρ με ἔχει Kal κατακαίομαι καταλελειμμένη, and 17 εὐδοκῶ ζήλῳ δουλεύειν ἐπι-
ζῆλος (zēlos) — zeal.
ζῆλος, ου, ὁ,
later εος, τό, [NT] codices optative; Doric dialect ζᾶλος [Refs]:— jealousy (= φθόνος), [Refs 8th c.BC+]: more usually in good sense, eager rivalry, emulation, [Refs 4th c.BC+]
2. with genitive person, zeal for one, ξυναίμων [Refs 5th c.BC+]; κατὰ ζῆλον Ἡρακλέους in emulation of him, [Refs 1st c.AD+]: absolutely, passion, [Refs 2nd c.BC+]
3. with genitive of things, ζῆλον.. γάμων ἔχουσα causing rivalry for my hand, [Refs 5th c.BC+]; ζ. τῶν ἀρίστων emulous desire for.., opposed to φυγὴ τῶν χειρόνων, [Refs 1st c.BC+]: plural, ambitions, [Refs 1st c.BC+]
4. fervour, zeal, [LXX+NT]; indignation, ζ. πυρός [NT]
5. personified as son of Styx, brother of Βία, Κράτος, Νίκη, [Refs 8th c.BC+]
ζῆλος
zelos
from 2204; properly, heat, i.e. (figuratively) "zeal" (in a favorable
sense, ardor; in an unfavorable one, jealousy, as of a husband
(figuratively, of God), or an enemy, malice):--emulation, envy(-ing),
fervent mind, indignation, jealousy, zeal.
see GREEK for 2204
ζῆλος, ου, ὁ
n.m. & n.n.
eagerness, zeal, rivalry
ζῆλος zēlos 16x
generous rivalry; noble aspiration; in NT zeal, ardor in behalf of, ardent affection, Jn. 2:17; Rom. 10:2; in a bad sense, jealousy, envy, malice, Acts 13:45; Rom. 13:13; indignation, wrath, Acts 5:17
ζῆλος ζῆλος, ου, prob. from ζέω eager rivalry, zealous imitation, emulation, a noble passion, opp. to φθόνος (envy), Plat., etc.:—but also jealousy, Hes.
c. gen. pers. zeal for one, Soph., Plut.
c. gen. rei, rivalry for a thing, Eur.; ζ. πλούτου Plut., etc.
pass. the object of emulation or desire, happiness, bliss, honour, glory, Soph., Dem.
of style, extravagance, Plut.:—also, fierceness, NTest.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).
16 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 16 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 20 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.
πρὸς μὲν οὖν τὸ πρῶτον λεκτέον ἓν μέν, ὅτι φιλόδωρος ὢν ὁ θεὸς χαρίζεται τὰ ἀγαθὰ πᾶσι καὶ τοῖς μὴ τελείοις, προκαλούμενος αὐτοὺς εἰς μετουσίαν καὶ ζῆλον ἀρετῆς ἅμα καὶ τὸν περιττὸν πλοῦτον ἐπιδεικνύμενος αὑτοῦ, ὅτι ἐξαρκεῖ καὶ τοῖς μὴ λίαν…
ζῆλος δʼ ἐμπίπτει τῶν Ἡρώδῃ πεπραγμένων Φασαήλῳ τῷ ἀδελφῷ, καὶ πρὸς τὴν εὐδοκίμησιν αὐτοῦ κινηθεὶς ἐφιλοτιμεῖτο μὴ ἀπολειφθῆναι τῆς ὁμοίας εὐφημίας, καὶ τοὺς ἐν τοῖς Ἱεροσολύμοις εὐνουστέρους ἐποιεῖτο, διʼ αὐτοῦ μὲν ἔχων τὴν πόλιν, οὔτε δὲ…
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
τῆς τάξεως μεῖναι δυνηθῆναι ὠφελούμεν … … ἀφʼ ὧν ἔσχον καὶ ζῆλον τοῖς λοιποῖς ἐμποιῆσαι τῆς ὁμοίας ἐπιθυμίας ἀπὸ τοῦ παραδείγματος. ἔτους ιϛ Μεσορὴ α εἰσὶ
The Greek word ἁρμόζω (i.e., *harmozo*) means to fit or join, particularly in the context of marriage, where it refers to betrothing or espousing. It is derived from the root related to joining and adapting. The New Testament uses it in 2 Corinthians 11:2, where it emphasizes a personal commitment. Some lexicons note a distinction in its middle voice usage, suggesting a deeper personal involvement in the act of betrothal.
ἁρμόζω
(< ἁρμός),
[in LXX for אמן, etc.;]
to fit, join.
of marriage, to betroth. Mid.,
to join to oneself, marry, take to wife;
to give in marriage: II Co 11:2 (for this there is no direct parallel. But v. M, Pr., 160; MM, s.v.).†
ἁρμόζω, Attic ἁρμόττω : 1 aor. mid. ἡρμοσάμην ; (dppos, q: V-)3 1. to join, to fit together; so in Hom. of carpenters, fastening together beams and planks to build houses, ships, ete. 2. of marriage: ἁρμόζειν τινὶ τὴν θυγατέρα (Hat. 9, 108) to betroth a daughter to any one; pass. ἁρμόζεται γυνὴ ἀνδρί, Sept. Prov. xix. 14; mid. ἁρμόσασθαι τὴν θυγατέρα twos (Hat. 5, 32; 47; 6, 65) to join to one’s self, i. 6. to marry, the daughter of any one; ἁρμόσασθαί τινί τινα to betroth, to give one in marriage to any one: 2 Co. xi. 2, and often in Philo, cf. Loesner ad loc.; the mid. cannot be said to be used actively, but refers to him to whom the care of betrothing has been committed; [ef. B. 193 (167); per contra Mey. ad loc.; W. 258 (242) ].
ἁρμόζω. We tave found no direct parallel ἴῃ the Κ οινή to the use of ἡρμοσάμην in 2 Cor 117, where the middle is probably used purposely to bring out the Apostle’s deep Zersonal interest in this spiritual προμνηστική (see Pro/eg. p. 160) ; but the use of μνηστεύεσθαι in P Flor I. 364 (iv/a.p. zit.) of a mother making a match (μνηστευσαμένου pov) for her son with a cousin, is essentially on the same lines. In P Oxy VI, 906? (a deed of divorce, ii/iii A.D.) it is provided that the separating parties shall be free to marry as they choose without incurring any penalty—dé1d δὲ τοῦ νῦν ἐξεῖναι τῷ Διογένει καὶ τῇ ΠΠλουτάρχῃ ἑκάτερος αὐτῶν ἁρμόζεσ[θαι] ὡς ἐὰν αἱρῆται γάμῳ ἀνευθύνῳ ὄντι. In ΜΟΥ ἁρμοστός-ἡ is the name of a betrothed pair. Cf. also Aristeas 250 πῶς ἁρμόσαι γυναικί (where the fact that the archaic optative is “incorrect” does not justify the editors in inserting ἄν). In the active…
Read the full entry →ἁρμόζω (harmozō) — to betroth.
ἁρμόζω,
Attic dialect ἁρμόττω, Doric dialect ἁρμόσδω [Refs 3rd c.BC+] (ἐφ-); participle ἁρμόσσον[Refs 5th c.BC+]imperfect ἥρμοζον, Doric dialect ἅρμ-[Refs 5th c.BC+]: future ἁρμόσω[Refs 5th c.BC+]: aorist ἥρμοσα[Refs 8th c.BC+], Doric dialect ἅρμοξα[Refs 5th c.BC+] (συν-): perfect ἥρμοκα[Refs 4th c.BC+]:— middle, Epic dialect imperative ἁρμόζεο[Refs 8th c.BC+] -όζου [Refs 4th c.BC+]: future -όσομαι[Refs 2nd c.AD+]: aorist ἡρμοσάμην[Refs 5th c.BC+], Doric dialect ἁρμοξάμην[Refs 7th c.BC+]: —passive, perfect ἥρμοσμαι[Refs 5th c.BC+], Ionic dialect ἅρμοσμαι[Refs 5th c.BC+]; Doric dialect infinitive ἁρμόχθαι[Refs 1st c.BC+]; Doric dialect 3rd.pers.singular ἅρμοκται[Refs 5th c.AD+]: aorist ἡρμόσθην[Refs 5th c.BC+], Doric dialect ἁρμόχθην[Refs 3rd c.AD+]: future ἁρμοσθήσομαι[Refs 5th c.BC+]:—fit together, join, especially of joiner's work…
Read the full entry →ἁρμόζομαι
harmozo
from 719; to joint, i.e. (figuratively) to woo (reflexively, to
betroth):--espouse.
see GREEK for 719
ἁρμόζω
v.
I fit, join
ἁρμόζω harmozō 1x
to fit together; to join, unite, in marriage, espouse, betroth, 2 Cor. 11:2*
ἁρμόζω *ἄρω to fit together, join, esp. of joiner's work, Od.; so in Mid. to join for oneself, put together, id. Od.
generally, to fit, adapt, prepare, make ready, Soph.:—Mid. to suit oneself, πρός τινα Luc.
of marriage, ἁρμόζειν τινὶ τὴν θυγατέρα to betroth one's daughter to any one, Hdt.; also, ἁρμ. γάμους Eur.:—Mid. to betroth to oneself, take to wife, τὴν θυγατέρα τινός Hdt.; (so in Mid., NTest.):— Pass., ἡρμόσθαι θυγατέρα τινὸς γυναῖκα to have her betrothed or married to one, Hdt.
to set in order, regulate, govern, Eur.: Pass., Soph.; κονδύλοις ἡρμοττόμην I was ruled or drilled with cuffs, Ar.:—among the Lacedaemonians, to act as harmostes, ἐν ταῖς πόλεσιν Xen.
Verb-AMI-1S — Verb · aorist · middle · indicative · first person · singularaorist middle indicative — a completed action, viewed as a whole.
V-AMI-1S Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Indicative Person: first Number: Singular
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.
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
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
Adj-DSM — Adjective · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
A-DSM Part of Speech: Adjective Case: Dative Number: Singular Gender: Masculine
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 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 336 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 444 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 δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ἀνήρ (anēr) means 'man' in various contexts, distinguishing adult males from women and children. It can refer to a husband or a male person in general, and is often used in conjunction with other nouns or adjectives. The New Testament employs it similarly, as seen in verses like Matthew 1:16 and 1 Corinthians 13:11. The lexicons do not show significant disagreement on its meanings.
ἀνήρ, ἀνδρός, ὁ,
[in LXX chiefly for אִישׁ, freq. אֱנוֹשׁ, also אָדָם, etc.;]
a man, Lat. vir.
As opp. to a woman, Ac 8:12, I Ti 2:12; as a husband, Mt 1:16, Jo 4:16, Ro 7:2, Tit 1:6.
As opp. to a boy or infant, I Co 13:11, Eph 4:13, Ja 3:2.
In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Lk 5:8; ἀ. προφήτης, 24:19; freq. in terms of address, as ἀ. ἀδελφοί, Ac 1:16; and esp. with…
ἀνήρ, ἀνδρός, ὁ, a man, Lat. vir. The meanings of this word in the N. T. differ in no respect fr. classic usage ; for it is employed 1. with a reference to sex, and so to distinguish a man from a woman; either a. asa male: Acts viii. 12; xvii.12; 1 Tim.ii.12; or b. asa husband: Mt.i.16; Mk. x.2; Jn. iv. 16 sqq.; Ro..vii. 2 sqq:; 1 Co. vii. 2 sqq.; Gal. iv. 27; 1 Tim. iii. 2,12; Tit. i. 6, etc.; a betrothed or future husband: Mt.i.19; Rev. xxi. 2, ete. 2. with a reference to age, and to distinguish an adult man from a boy: Mt. xiv. 21; xv. 38 (where ἄνδρες, γυναῖκες and παιδία are discriminated) ; with the added notion also of intelligence and virtue: 1 Co. xiii. 11 (opp. to νήπιος) ; Eph. iv. 13; Jas. iii. 2, (in the last two pass. τέλειος ἀνήρ). 3. univ. any male person, a man; so where tis might have been used: Lk. viii. 41; ix.38; Acts νἱ. 11; x.5,ete. where ἀνήρ and τὶς are united…
Read the full entry →ἀνήρ. The special differentia of ἀνήρ : ἄνθρωπος survives in MGr (ἄντρας, ἄθρωπος), where even the old gen. sing. (ἀντρός) may still be found beside the ‘‘regular” τοῦ ἄντρα (Thumb Handbook, p. 48). Naturally there is nothing particular to record in the uses of this everyday word, which has in NT and Hellenistic generally much the same range as in class. Gk. Thus, taking the index to BGU IV., we can illustrate many of the uses noted for the NT in Grimm from documents of the Augustan period. So (1) husband by the perpetual phrase μετὰ κυρίου τοῦ ἀνδρός after the name of a woman, as 1126* (where ἀνδρός is written over an erased ὁμομητρίου ἀδελφοῦ), or in a marriage contract as τορϑ τηρεῖν τὰ πρὸς τὸν ἄνδρᾳ καὶ τὸν κοινὸν βίον δίκαια, while the document will also use ἀνήρ for irregular relations in the pledge μηδ᾽ ἄλλωι ἀνδρὶ συνεῖναι. Then under Grimm’s (3) we have 1189" of σημαινόμενοι…
Read the full entry →ἀνήρ (anēr) — man.
ἀνήρ, ὁ, ἀνδρός, ἀνδρί, ἄνδρα,
vocative ἄνερ: plural ἄνδρες, -δρῶν, -δράσι [ᾰ], -dras: Aeolic dialect dative plural ἄνδρεσι[Refs 7th c.BC+] for οἱ ἄνδρε; the Ionic dialect crasis is ὡνήρ, ὧνδρες, [Refs 5th c.BC+] [Epic dialect Poets mostly use ᾱ in arsi, ᾰ in thesi; but in trisyllable forms with stem ἀνέρ- always ; so also Trag. in Lyric poetry, [Refs 5th c.BC+] in nominative by analogy; cf. Sanskrit nar- from I.-[Refs 5th c.BC+] ner-, nṛ- from nṛ-, Gk. ἀνδρ- from ṇr-):—man, opposed to woman (ἄνθρωπος being man as opposed to to beast), [Refs 8th c.BC+]; τῶν ἀνδρῶν ἄπαις without male children, [Refs 8th c.BC+] mostly of princes, leaders, etc., but also of free men; ἀ δήμου one of the people, [Refs 8th c.BC+]; with a qualifying word to indicate rank, ἀ. βουληφόρος[Refs 8th…
Read the full entry →ἀνήρ
aner
a primary word (compare 444); a man (properly as an individual
male):--fellow, husband, man, sir.
see GREEK for 444
ἀνήρ, ἀνδρός, ὁ
n.m.
a male human being, a man
ἀνήρ anēr 216x
a male person of full age and stature, as opposed to a child or female, 1 Cor. 13:11; a husband, Mt. 1:16; a man, human being, individual, Lk. 11:31; used also pleonastically with other nouns and adjectives, Lk. 5:8; Acts 1:16
ἀνήρ Root ΑΝΕΡ a man, Lat. vir (not homo):
a man, opp. to a woman, Hom., etc.
a man, opp. to a god, πατὴρ ἀνδρῶν τε θεῶν τε id. Hom.
a man, opp. to a youth, a man in the prime of life, id. Hom., etc.; εἰς ἄνδρας ἐγγράφεσθαι to be enrolled among the men, Dem.
a man emphatically, a man indeed, ἀνέρες ἔστε, φίλοι Il.; πολλοὶ μὲν ἄνθρωποι, ὀλίγοι δὲ ἄνδρες many human beings, but few men, Hdt.
a man, opp. to his wife, a husband, Hom., etc.; αἰγῶν ἄνερ, Virgil's vir gregis, Theocr.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
huz'-band ('ish; aner): In the Hebrew household the husband and father was the chief personage of an institution which was regarded as more than a social organism, inasmuch as the family in primitive Semitic society had a distinctively religious character and significance. It was through it that the cult of the household and tribal deities was practiced and perpetuated. The house-father, by virtue of being the family head, was priest of the household, and as such, responsible for the religious life of the family and the maintenance of the family altar. As priest he offered sacrifices to the family gods, as at first, before the centralization of worship, he did to Yahweh as the tribal or national Deity. We see this reflected in the stories of Abraham, Isaac and Jacob, and in the Book of Job. This goes far to explain such records as we have in
Husband
I.e., the “house-band,” connecting and keeping together the whole family. A man when betrothed was esteemed from that time a husband (Matt. 1:16, 20; Luke 2:5). A recently married man was exempt from going to war for “one year” (Deut. 20:7; 24:5).
[MARRIAGE]
→ General scriptures concerning Ge 2:23,24; Nu 5:11-31; De 22:13-21; 24:5; Pr 5:15-19; Ec 9:9; Mal 2:14-16; Mt 19:5; Mr 10:7; 1Co 7:3,5,14,16,33; 11:3; Eph 5:22-33; Col 3:18,19; 1Ti 5:8; 1Pe 3:7
217 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 216 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 502 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
Ἡλιοδώρου ἀγορανόμου. ὁμολογεῖ Πανερεῦς Γούνσιος Πέρσης καὶ Σενενοῦπις Φίβιος Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Πανερεῦτος τοῦ προγεγραμμένου, Πανεβχούνει καὶ Ὥρωι καὶ Φίβει καὶ Πασήμει τοῖς τέσσαρσι τῶν ἐκ
παρθένος is a feminine noun meaning 'maiden' or 'virgin,' often used in the New Testament to refer to young women, particularly in the context of purity and chastity. It can also refer to unmarried men in a masculine form. The term appears in various verses, including Matthew 1:23 and Revelation 14:4, where it denotes those who remain chaste.
παρθένος, -ov, ἡ» 1. a virgin: Mt. i. 23 (fr. Is. vii. 14); xxv. 1, 7,11; Lk.i.27; Acts xxi.9; 1 Co. vii. 25, 28, 33(34), (fr. Hom. down; Sept. chiefly for 773n3, several times for 773; twice for 77p i.e. either a marriageable maiden, or a young (married) woman, Gen. xxiv. 43; Is. vii. 14, on which (last) word cf., besides Gesenius, Thes. p. 1037, Credner, Beitriige u.s.w. ii. p. 197 sqq.; παρθένος of a young bride, newly married woman, Hom. Il. 2, 514); ἡ παρθ. τινός, one’s marriageable daughter, 1 Co. vii. 36 sqq.; παρθ. ἁγνή, a pure virgin, 2 Co. xi. 2. 2. a man who has abstained from all uncleanness and whoredom attendant on idolatry, and so has kept his chastity: Rev. xiv. 4, where see De Wette. In ecel. writ. one who has never had commerce with women ; so of Joseph, in Fabricius, Cod. pseudepigr. Vet. Test. ii. pp. 92, 98; of Abel and Melchizedek, in Suidas [10 a. and 2450 b.]…
Read the full entry →παρθένος, “maiden,” ‘‘virgin”: cf. P Ryl II. 125% (a.p. 28-9) διὰ τῆς ἑατοῦ θυγατρὸς παρθένου, ani P Lond 983 (iv/A.D.) (=III. p. 229), where a man complains of abusive language addressed τῇ ἡμετέρᾳ συμβίῳ kal τῇ παρθένῳ pov θυγατρί. In Αιαλδε! 565% (not later than ii/aA.D.) παρθένος is a child of five years of age. For the rare fem. form ἡ παρθένη (cf. MGr παρθένα), Hatzidakis (Zin/. p. 24) cites a papyrus published in the Journal des Savants, 1873, p. 100. In farm accounts, P Fay 1029 (c. A.D. 105), payments are made for παρθέ(νων) λικνιζουσῶ(ν), ‘girls winnowing.”’ For at παρθένοι αἱ tepal, see the citation from Michel 694 σὺ. εἶτεν, and cf. ΝΥ. M. Ramsay dun. of Brit. School at Athens xviii. p. 58. The masc. used of men who have not known women in Rev 14* may be paralleled from C/G IV. 87844— Σκεῦος θεουργὸν (cf. Ac 91:8)…
Read the full entry →παρθένος (parthenos) — virgin.
παρθένος,
Laconian dialect παρσένος [Refs 5th c.BC+]. ἡ, maiden, girl, [Refs 8th c.BC+]; αἱ ἄθλιαι π. ἐμαί my unhappy girls, [Refs 8th c.BC+]; π. κόρα, of the Sphinx, uncertain in [Refs 5th c.BC+]; θυγάτηρ π. [Refs 5th c.BC+]; of Persephone, [Refs 5th c.BC+]; virgin, opposed to γυνή, [Refs 3rd c.BC+]
2. of unmarried women who are not virgins, [Refs 8th c.BC+]
3. Παρθένος, ἡ, the Virgin Goddess, as a title of Athena at Athens, [Refs 2nd c.AD+] (hence of an Attic dialect coin bearing her head, [Refs 5th c.BC+]; of Artemis, [Refs 5th c.BC+]; of the Tauric Iphigenia, [Refs 5th c.BC+]; of an unnamed goddess, [Refs 5th c.BC+]; αἱ ἱεραὶ π., of the Vestal Virgins, [Refs 1st c.BC+]; αἱ Ἑστιάδες π. [Refs]; simply, αἱ π. [Refs 1st c.BC+]
παρθένος
parthenos
of unknown origin; a maiden; by implication, an unmarried
daughter:--virgin.
παρθένος, ου, ὁ, ἡ
n.f.
a virgin
παρθένος παρθένος, ἡ, a maid, maiden, virgin, girl, Hom., etc.
Παρθένος, as a name of Athena at Athens, of Artemis, etc.
as adj. maiden, virgin, chaste, πάρθενον ψυχὴν ἔχων Eur.: metaph., π. πηγή Aesch.; παρθένοι τριήρεις maiden, i. e. new, ships, Ar.
as masc., παρθένος, an unmarried man, NTest.
deriv. uncertain
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
Virgin
In a prophecy concerning our Lord, Isaiah (7:14) says, “A virgin [R.V. marg., ‘the virgin’] shall conceive, and bear a son” (comp. Luke 1:31-35). The people of the land of Zidon are thus referred to by Isaiah (23:12), “O thou oppressed virgin, daughter of Zidon;” and of the people of Israel, Jeremiah (18:13) says, “The virgin of Israel hath done a very horrible thing.”
→ Proofs of De 22:13-21
→ Dowry of Ex 22:17
→ Character of, to be protected De 22:17-21,23,24
→ Betrothal of, a quasi-marriage De 22:23,24
→ Distinguishing apparel of 2Sa 13:18
→ A priest could marry only a Le 21:14
→ Mourn in the temple La 1:4; 2:10
→ Virginity of, bewailed Jud 11:37-39
→ Parable of the wise and foolish Mt 25:1-13
15 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 40 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.
ἐμφαντικώτατα παριστὰς ὅτι ὁ θεὸς καὶ οἶκός ἐστιν, ἀσωμάτων ἰδεῶν ἀσώματος χώρα, καὶ τῶν συμπάντων πατήρ, ἅτε γεγεννηκὼς αὐτά, καὶ σοφίας ἀνὴρ σπέρμα τῷ θνητῷ γένει καταβαλλόμενος εὐδαιμονίας εἰς ἀγαθὴν καὶ παρθένον γῆν.
τοιαύτη γάρ ἐστιν ἡ παρθένος γῆ καὶ ἀληθινή.
Μετὰ δὲ τὸ παρελθεῖν με τὸ θηρίον καὶ προελθεῖν ὡσεὶ πόδας λ, ἰδού, ὑπαντᾷ μοι παρθένος κεκοσμημένη ὡς ἐκ νυμφῶνος ἐκπορευομένη, ὅλη ἐν λευκοῖς καὶ ὑποδήμασιν λευκοῖς, κατακεκαλυμμένη ἕως τοῦ μετώπου, ἐν μίτρᾳ δὲ ἦν ἡ κατακάλυψις αὐτῆς: εἶχεν δὲ τὰς…
καὶ διαπλανήσας τοὺς ὑπουργοῦντας καὶ τοὺς ἐμοὺς ἀπηνέγκατο παρʼ ἑαυτὸν διὰ τῆς ἑαυτοῦ θυγατρὸς παρθένου· ἐκκενώσας τὰ προκείμενα ἔριψεν ἐν τῇ οἰκίᾳ μου τὴν πυξίδα κενήν, ὃς καὶ ὡμολόγησεν
γίνονται ὅλου τοῦ τιναγμοῦ ἐπὶ τὸ αὐτὸ σφυρίδες ωλ, δραχμαὶ ψλη ὀβολὸς ἡμιωβέλιον. καὶ παρθένων λικνιζουσῶν σῖτον δραχμαὶ ι ὀβολοὶ ε.
Μαωζᾳ περὶ Ζοαραν, ἐξέδοτο Ἰούδας Ἐλεαζάρου τοῦ καὶ Χθουσίωνος Σελαμψιώνην τὴν ἰδίαν θυγατέρα αὐτοῦ παρθένον Ἰούδατι υἱῷ Ἀνανίου Σωμαλα καλουμένῳ Κίμβερι, ἀμφότεροι ἀπὸ κώμης Ἐνγαδῶν τῆς Ἰουδαίας ἐνθάδε καταμένοντες,
The Greek word ἁγνός (hagnos) means pure, chaste, or holy. It is derived from a root associated with religious awe and is used to describe both people and things that are free from defilement or guilt. In the New Testament, it appears in various contexts, such as in 2 Corinthians and Titus, emphasizing moral purity and innocence. Some lexicons note a distinction between ἁγνός and related terms, but the entries do not provide significant disagreement.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἁγνός, -ή, -όν
(< ἅγος, v.s. ἅγιος),
[in LXX chiefly for טָהוֹר (Pss, and Pr. only), also II Mac 13:8, IV Mac 18:7, al.;]
free from ceremonial defilement , in a condition prepared for worship (for exx. of pagan usage, V. MM, VGT, s.v.).
holy, sacred, venerable (II Mac 13:8).
As in OT (cl.), pure, chaste, undefiled, guiltless;
of persons: II Co 7:11 11:12, I Ti 5:22, Tit 2:5, I Jo 3:3;
of things: Phl 4:8, Ja 3:17, I Pe 3:2.†
SYN.: εἰλικρινής (q.v.), pure, primarily as winnowed, purged, first found in ethical sense in NT (sincere). On the equivalence of ἁ. and καθαρός (q.v.), v. DCG, ii, 459a though Westc. (Epp. Jo., 101) notes a distinction between…
ἁγνός, -7, -όν, (ἅζομαι, see ἅγιος) ; 1. exciting reverence, venerable, sacred : mip καὶ ἡ σποδός, 2 Mace. xiii. 8; Eur. El. 812. 2. pure (Eur. Or. 1604 ἁγνὸς yap εἶμι χεῖρας, GAN ov τὰς φρένας, Hipp. 316 sq. dyvas... χεῖρας αἵματος φέρεις, χεῖρες μὲν ἁγναί, φρὴν δ᾽ ἔχει μίασμα); a. pure from carnality, chaste, modest: Tit. ii. 5; παρθένος an unsullied virgin, 2 Co. xi. 2 (4 Mace. xviii. 7). b. pure from every fuult, immaculate: 2 Co. vii. 11; Phil. iv. 8; 1 Tim. v. 22; 1 Pet. iii. 2; 1 Jn. iii. 3 (of God [yet cf. ἐκεῖνος 1 b.]); Jas. iii. 17. (From Hom. down.) [Cf. reff. s. v. ἅγιος, fin. ; Weste. on 1 Jn. iii. 3.]
ἁγνός. In its narrower sense we may compare a psephism from Assos, dated A.D. 37, Sy// 364°° τὴν πάτριον ἁγνὴν ΤΤαρθένον (cf. 2 Cor 11°), ze. Athena Polias, as Dittenberger notes— the ‘‘ Blessed Virgin” of Greek religion: cf. Pretsigke 2481 (i/A.D.) ᾿Ιουλία ἁγνή, ἐτῶν Ky, εὐψύχι. It is applied to holy places in P Tebt II. 616 (ii/a.D.), a letter from a προφήτης, --[ὅ]τι ἔξεστι] πᾶσι ἐν ἁγνοῖς τόποις γενέσθαι. For the ceremonial use of a. see Priene 205, εἰσίναι εἰς t[0] ἱερὸν ἁγνὸν é[v] ἐσθῆτι λευκ[ῆι], an inscription at the entrance to a ἱερὸς οἶκος. Rouffiac (Recherches, p. 62), who cites the passage, aptly recalls the inscription of the temple of Epidaurus mentioned by Clement Alex. (S¢vom. V. 1. 13, 3) to illustrate the transition from the ritual to the moral sense— ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα ἔμμεναι" ἁγνείη δ᾽ ἐστὶ φρονεῖν ὅσια. {Also in Porphyry a aést. ii. 19, ap. Syi/…
Read the full entry →ἁγνός (hagnos) — pure.
ἁγνός, ή, όν,
(compare ἅγιος) pure, chaste, holy, [Refs 8th c.BC+]
I. of places and things dedicated to gods, hallowed, ἑορτή[Refs 8th c.BC+]; of frankincense, ἁγνὴ ὀδμή[Refs 6th c.BC+]; φάος, λουτρόν, [Refs 5th c.BC+]; of food, [Refs 4th c.AD+]; χρηστήρια[Refs 5th c.BC+]; ἐν ἁγνῷ on holyground, [Refs 4th c.BC+] a spot not lawful to tread on, [Refs 5th c.BC+]
I.2. of divine persons, chaste, pure, [Refs 8th c.BC+], mostly of Artemis, χρυσόθρονος Ἄ. ἁ.[Refs 8th c.BC+]; of Demeter, [Refs 7th c.BC+]; ἁ. θεαί, Demeter and Persephone, [Refs 5th c.BC+]: of the attributes of gods, θεῶν σέβας[Refs 5th c.BC+]
II. after [Refs 8th c.BC+], of persons, undefiled, chaste, of maidens, [Refs 7th c.BC+]; ἁ. αὐδά, of a maiden's voice, [Refs]; of Hippolytus, [Refs 5th c.BC+]…
ἁγνός
hagnos
from the same as 40; properly, clean, i.e. (figuratively) innocent,
modest, perfect:--chaste, clean, pure.
see GREEK for 40
ἁγνός, ή, όν
Adj
pure, chaste
ἁγνός hagnos 8x
pure, chaste, modest, innocent, blameless
ἁγνός ἄγος full of religious awe:
of places and things dedicated to gods, hallowed, holy, sacred, Od., Att.
of divine persons, chaste, pure, Od.
of persons, undefiled, chaste, pure, Aesch., Eur.: c. gen. pure from a thing, Eur.
pure from blood, guiltless, Soph.; ἁγνὸς χεῖρας Eur.
in moral sense, pure, upright, Xen.; adv., ἁγνῶς ἔχειν to be pure, id. Xen.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
8 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 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
παρθένον οὖν ὁ ἀρχιερεὺς ἀγέσθω γάμων ἁγνήν·
συναγαγὼν δʼ αὐτῆς ἅπασαν τὴν τέφραν ἁγνὸς ἀνὴρ κατατίθησιν εἰς χωρίον καθαρώτατον.
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
ἐξ οἴκου. κρατεῖν οὖν καὶ κυριεύειν ἕκαστον τῶν ὠνουμένων τόν τε Πρόμαχον καὶ τὴν Ἁγνῆν καθʼ ἃ ἕκαστος αὐτῶν ἔχει μέρη καὶ χρᾶσθαι καὶ οἰκονομεῖν περὶ αὐτοῦ καθʼ ὃν
παρίστημι is a verb meaning to stand beside or to present. It can refer to placing something before someone, providing assistance, or being present, as seen in various New Testament verses like Acts 9:41 and Romans 6:13. The word is built from the roots meaning 'beside' and 'to stand.' It has a range of uses, from offering support to presenting ideas or arguments.
παρ-ίστημι,
[in LXX for עמד, etc.;]
Trans. verb. in pres., impf., fut., 1 aor.;
to place beside, present, provide: c. acc., Ac 9:41 23:24, II Co 4:14, Col 1:28; c. acc. et dat., Mt 26:53, Lk 2:22, Ac 1:3 23:33, I Co 8:8; seq. acc. pred., Ro 6:13, 16 (late pres., παριστάνετε), Ro 6:19 12:1, II Co 11:2,
παρίστημι (paristēmi) — to stand by.
παρίστημι,
__A causal in present, imperfect, future, and aorist 1; later perfect παρέστᾰκα in same sense, [Refs 2nd c.BC+]
__A.I cause to stand, place beside, π. τοὺς ἱππεῖς ἐφ᾽ ἑκάτερον τὸ κέρας [Refs 2nd c.BC+]; παραστήσας τὰ ὅπλα having brought his arms into view, [Refs 4th c.BC+]; π. τινὰ φυλάττειν set one near a thing to guard it, variant in [Refs]
__A.II set before the mind, present, ὑπόθεσιν.. οὐ χὶ τὴν οὖσαν παριστάντες ὑμῖν [Refs 4th c.BC+]; τοῦτο π. τοὺς θεοὺς ὑμῖν that they may put this into your minds, [Refs]; π. ἐλπίδας, ὁτιοῦν τῶν δεινοτάτων, [Refs]; arouse, inspire, οὐ γὰρ ἡ πληγὴ παρέστησε τὴν ὀργὴν ἀλλ᾽ ἡ ἀτιμία [Refs]; π. φόβον καὶ ἀπορίαν ταῖς πόλεσι [Refs 2nd c.BC+]; π. ὁ κίνδυνος διαλογισμόν, μὴ.. [Refs 4th c.BC+] prompt you to…
παρίστημι
paristemi
paristano par-is-tan'-o
from 3844 and 2476; to stand beside, i.e. (transitively) to exhibit,
proffer, (specially), recommend, (figuratively) substantiate; or
(intransitively) to be at hand (or ready), aid:--assist, bring before,
command, commend, give presently, present, prove, provide, shew, stand
(before, by, here, up, with), yield.
see GREEK for 3844
see GREEK for 2476
παρίστημι
v.
I bring, present, come up to and stand by
παρίστημι paristēmi 41x
pluperfect, παρειστήκειν, also formed as παριστάνω, trans. to place beside; to have in readiness, provide, Acts 23:24; to range beside, to place at the disposal of, Mt. 26:53; Acts 9:41; to present to God, dedicate, consecrate, devote, Lk. 2:22; Rom. 6:13, 19; to prove, demonstrate, show, Acts 1:3; 24:13; to commend, recommend, 1 Cor. 8:8; intrans. perf. παρέστηκα, part. παρεστώς, pluperf. παρειστήκειν, 2 aor. παρέστην, and mid., to stand by or before, Read the full entry →
παρίστημι Causal in pres., imperf., fut. and aor1 to make to stand or to place beside, Polyb.; παραστήσας τὰ ὅπλα having brought his arms into view, Dem.
to set before the mind, present, offer, bring home to the mind, c. inf., id. Dem.; π. τινὶ θαρρεῖν to give one confidence, Aeschin.
to make good, prove, shew, Lys., NTest.
to set side by side, compare, Isocr.
Pass., with aor2, perf. and plup. act., intr., to stand by, beside or near, Hom.; so aor1 pass. part. παρασταθείς, Eur.
to stand by, i. e. to help or defend, τινι Il., Hdt., Trag.
in past tenses, to have come, be at hand, be present, Il.
of events, to be near, be at hand, Hom.; perf. part., Lat. praesens, τὸ χρῶμα τὸ παρεστηκός Ar.; attic also παρεστώς, ῶσα, ός, Trag.; τὰ παρεστῶτα present circumstances, Aesch.; πρὸς τὸ παρεστός…
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
prez'-ent.
See GIFT.
→ See GIFT
42 occurrences in the New Testament, rendered 28 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 42 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.
μήποτ’ οὖν βούλεταί σοι τοῦ πλαστοῦ ἀνθρώπου παραστῆσαι τοὔνομα.
κατιδὼν δʼ αὐτοὺς ἐκεῖνος βωμούς τε ἐκέλευσεν ἑπτὰ δείμασθαι τὸν βασιλέα καὶ τοσούτους ταύρους καὶ κριοὺς παραστῆσαι·
τὸ καύχημα ἡμῶν καὶ ἡ παρρησία ἔστω ἐν αὐτῷ: ὑποτασσώμεθα τῷ θελήματι αὐτοῦ: κατανοήσωμεν τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ, πῶς τῷ θελήματι αὐτοῦ λειτουργοῦσιν παρεστῶτες.
διὸ ἀξιοῦμεν μένειν παρὰ σοὶ ἐν καταχωρισμῶι τοῦτο τὸ ὑπόμνημα πρὸς τὸ αὐτόν τε παραστῆναι καὶ ἀχθῆναι καὶ τὸν πατέρα αὐτοῦ ἐπὶ σὲ ὅπως τύχωμεν τῶν ἀπὸ σοῦ δικαίων.
ὑπόμνημα ἄχρι οὗ ὁ Ὡρίων ἐμφανὴς γένηται καὶ ἀχθῆναι τὸν πατέρα αὐτοῦ πρὸς τὸ παραστῆσαι αὐτόν ἵνʼ ὦμεν ὑπὸ σοῦ βεβοηθήμενοι. Στοτοῆτις ἐτῶν κη οὐλὴ μήλῳ ἀριστερῷ Πανούπιος ἐτῶν
στρατηγῷ διακοῦσαί μου πρὸς αὐτὸν διὰ τὸ τὰς ἀποδείξεις δύνασθαί με ἐπὶ τῶν τόπων παραστῆσαι ὑπὲρ τοῦ ὑβρίσθαι καὶ διασεσεῖσθαι ἵνα δυνηθῶ ἐν τοῖς εὐτυχεστάτοις τοῦ μεγίστου Αὐτοκράτορος καιροῖς
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative 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.
← 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
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 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 529 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 16 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 δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε