2 Corinthians 5:20 — Word Study
N1904Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
BSAForhuper ChristChristos [the Anointed One, Messiah] thereforeoun we are ambassadors,presbeuō▸ [representatives, messengers] as thoughhōs <the>ho Godtheos [the Supreme Deity, Creator] is beseechingparakaleō▸ [pleading, entreating] throughdia us;egō We imploredeomai▸ [beg, pray] on behalfhuper of Christ:Christos [as His emissaries] do be reconciledkatallassō▸ [restored, made friends] <the>ho to God.theos [the Almighty, Heavenly Father]
| Greek | English | Parsing |
|---|---|---|
| Ὑπὲρ | For | Preposition |
| Χριστοῦ | Christ | Noun, genitive, singular |
| οὖν | therefore | Conjunction |
| πρεσβεύομεν, | we are ambassadors, | Verb, present, active |
| ὡς | as though | Adverb |
| τοῦ | <the> | Article, genitive, singular |
| θεοῦ | God | Noun, genitive, singular |
| παρακαλοῦντος | is beseeching | Verb, present, active |
| δι᾽ | through | Preposition |
| ἡμῶν· | us; | Personal pronoun, first person, genitive |
| δεόμεθα | We implore | Verb, present, no voice stated |
| ὑπὲρ | on behalf | Preposition |
| Χριστοῦ· | of Christ: | Noun, genitive, singular |
| καταλλάγητε | do be reconciled | Verb, second aorist, passive |
| τῷ | <the> | Article, dative, singular |
| θεῷ. | to God. | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God. |
| KJV | Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. |
| ASV | We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. |
| YLT | in behalf of Christ, then, we are ambassadors, as if God were calling through us, we beseech, in behalf of Christ, 'Be ye reconciled to God;' |
| WEB | We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God. |
| BBE | So we are the representatives of Christ, as if God was making a request to you through us: we make our request to you, in the name of Christ, be at peace with God. |
Where translations differ is in the rendering of πρεσβεύομεν — see How Translations Differ.
The sentence has one main clause with two subordinate clauses that elaborate on the ambassador's role and the call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπρεσβεύω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Corinthians 5:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Ministry of Reconciliationgenerated
2 Corinthians 5:20 is part of a larger discourse where Paul explains that God has reconciled us to Himself through Christ and has entrusted us with the message of reconciliation. This verse emphasizes the role of believers as representatives of Christ, urging others to be reconciled to God, reflecting the heart of the gospel message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 3:6 | And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. |
| 2 | Job 33:23 | Yet if there is a messenger on his side, one mediator in a thousand, to tell a man what is right for him, |
| 3 | Proverbs 13:17 | A wicked messenger falls into trouble, but a faithful envoy brings healing. |
| 4 | Malachi 2:7 | For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts. |
| 5 | John 20:21 | Again Jesus said to them, “Peace be with you. As the Father has sent Me, so also I am sending you.” |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — πρεσβεύομεν, presbeuōgenerated
The word πρεσβεύω (presbeuō) means to act as an ambassador or representative. It is a present active indicative verb, indicating an ongoing role of believers in representing Christ in the world.
In this context, Paul emphasizes that believers are not merely messengers but ambassadors, carrying the authority and message of Christ to others. This role involves a responsibility to communicate God's appeal for reconciliation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'we are ambassadors for Christ,' which is echoed in several translations such as the KJV and ASV.
However, variations arise with different terms for 'ambassadors.' For instance, the BBE uses 'representatives,' while the YLT opts for 'in behalf of Christ.' This highlights different nuances in how the role of believers is understood.
Sentence Structuregenerated
The main verb in this verse is πρεσβεύομεν, we are ambassadors, which governs the overall structure. It is followed by a series of clauses that elaborate on the role and actions of the ambassadors.
The verse contains several phrases: a prepositional phrase indicating the role ('for Christ'), an adverbial clause explaining the manner of the appeal ('as though God were making His appeal through us'), and an imperative clause urging action ('be reconciled to God').
Septuagint Backgroundgenerated
The word Χριστοῦ (Christos), meaning 'Christ', appears in the Septuagint as a rendering of the Hebrew מָשִׁיחַ (māšîaḥ), which means 'anointed'. This choice emphasizes the role of Christ as the anointed one, aligning with the theme of divine authority and mission in the verse.
The conjunction οὖν (oun), translated as 'therefore', connects the preceding thoughts to the current appeal, while θεοῦ (theos), meaning 'God', corresponds to the Hebrew אֱלֹהִים (ʾĕlōhîm), reinforcing the divine aspect of the message. The verb παρακαλοῦντος (parakaleō), meaning 'is beseeching', reflects the urgency of the appeal made on behalf of God, inviting reconciliation.
In plain words — the whole versegenerated
2 Corinthians 5:20 teaches that believers are ambassadors for Christ, representing Him and urging others to reconcile with God. This reflects the mission of the church to share the message of salvation.
Frequently Asked Questionsgenerated
Being an ambassador for Christ means representing Him in the world, sharing His message of reconciliation and acting on His behalf.
Paul urges reconciliation because it is through Christ that humanity can be restored to a right relationship with God, overcoming the separation caused by sin.
Believers can represent Christ by living according to His teachings, sharing the gospel, and demonstrating love and compassion to others.
To implore others means to earnestly and passionately encourage them to turn to God and accept the reconciliation offered through Jesus Christ.
Reflection Questionsgenerated
- In what ways can I actively represent Christ in my daily life?
- How do I understand my role in the ministry of reconciliation?
- What steps can I take to encourage others to be reconciled to God?
- How does being an ambassador for Christ change my perspective on my relationships with others?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, emphasizing the significance of Christ's role in reconciliation and the believer's responsibility as ambassadors.
Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant; yea rather not Christ only, but even the Father? For what he says is this: The Father sent the Son to beseech,Early Church Fathers on 2 Corinthians 5 →
He says, “He [Christ] who knew no sin, he [God] made to be sin for us.” The God to whom we are to be reconciled has thus made him the sacrifice for sin by which we may be reconciled.Early Church Fathers on 2 Corinthians 5 →
We are reconciled to God if we believe in Christ.Early Church Fathers on 2 Corinthians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 5:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow then we are ambassadors for Christ,.... Since God has made reconciliation by Christ, and the ministry of it is committed to us, we are ambassadors for him; we come with full powers from him, not
Read John Gill on 2 Corinthians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For Christ ... in Christ's stead.
Read Robert Jamieson on 2 Corinthians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe apostle here giveth us a true notion, not only of apostles, which were the first and principal ministers of the gospel, but of all other ministers; teaching us what all ministers should be, and what all true ministers of the gospel are. They are ambassadors for Christ. There is by nature an enmity between the creature and God; he naturally hateth God, and God is angry with him. Those that were sometime alienated, and enemies in their minds by wicked works, Christ hath reconciled in the body of his flesh through death, ,22; he hath purchased a reconciliation for them. But yet, till they have received Christ as their Lord and Saviour, they are not actually recovered to God by him. God…
Read Matthew Poole on 2 Corinthians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’ s stead, be ye reconciled to God. Ver. 20. Ambassadors for Christ] And therefore sacred persons, not to be violated on pain of God’ s heavy displeasure: "Do my prophets no harm." They that would annihilate the ministry, go to pull the stars out of Christ’ s hand; and they will find it a work not feasible. As though God did beseech you] God’ s grace even kneels to us. En flexanimam suadae medullam; who can turn his back upon such blessed and bleeding embracements?
Read John Trapp on 2 Corinthians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Now then we are ambassadors for Christ—The preposition “for” implies the same representative character as in 2 Corinthians 5:14-15. The preachers of the Word were acting on behalf of Christ; they were acting also in His stead. The thought or word meets us again in Ephesians 6:20. “I am an ambassador in bonds.” The earlier versions (Tyndale, Geneva, Cranmer) give “messengers,” the Rhemish “legates.” “Ambassadors,” which may be noted as singularly felicitous, first appears in the version of 1611. The word, derived from the mediæval Latin ambasciator, and first becoming popular in the Romance languages, is found in Shakespeare, and appears to have come into prominence through the…
Read Charles John Ellicott on 2 Corinthians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. We are ambassadors for Christ] ὙπερΧριστου - πρεσβευομεν. We execute the function of ambassadors in Christ's stead. He came from the Father to mankind on this important embassy. He has left the world, and appointed us in his place. Ambassador is a person sent from one sovereign power to another; and is supposed to represent the person of the sovereign by whom he is deputed. Christ while on earth represented the person of the Sovereign of the world; his apostles and their successors represent the person of Christ. Christ declared the will of the Father to mankind; apostles, c., declare the will of Christ to the world. We are ambassadors for Christ. As though God did beseech you by…
Read AdamClarke on 2 Corinthians 5 →CambridgeThe Cambridge Bible for Schools and Colleges20. Now then we are ambassadors for Christ] Literally, we undertake an embassy (legatione fungimur, Vulgate; usen message, Wiclif). Tyndale, followed by Cranmer and the Geneva Version, render, are messengers in the roume of. The Rhemish characteristically renders by legates. The signification ‘in the room of,’ for ὑ ?ðÝñ, is doubtful. It is perhaps better to render ‘for’ with the A.V. (Vulgate, pro). Cf. Ephesians 6:20. An ambassador represents the monarch from whom he is sent, in all matters relating to his mission. What the nature of the mission was, and what the powers of the ambassadors, is stated in the remaining words of the verse.as though God did beseech you by us] See notes on ch.…
Read Cambridge on 2 Corinthians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleNow then we are ambassadors for Christ - We are the ambassadors whom Christ has sent forth to negotiate with people in regard to their reconciliation to God, Tyndale renders this: “Now then are we
Read Albert Barnes on 2 Corinthians 5 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God.
We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God.
Therefore we are ambassadors for Christ, as though God were making His appeal through us. We implore you on behalf of Christ: Be reconciled to God.
Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ’s behalf, “Be reconciled to God!”
Tyndale line
Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God.
We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God.
Now then we are embassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.
Now then are we ambassadours for Christ: as though God did beseeche you through vs, we pray you in Christes steade, that ye be reconciled to God.
Strictly literal
We are ambassadors therefore for Christ, God as [it were] beseeching by us, we entreat for Christ, Be reconciled to God.
in behalf of Christ, then, we are ambassadors, as if God were calling through us, we beseech, in behalf of Christ, 'Be ye reconciled to God;'
in behalf of Christ, then, we are ambassadors, as if God were calling through us, we implore, in behalf of Christ, “Be reconciled to God”;
So we are appointed as representatives of Christ, as though God were making his appeal through us. We plead with you, for the sake of Christ: “Be reconciled to God!”
From the Latin
For Christ therefore we are ambassadors, God as it were exhorting by us. For Christ, we beseech you, be reconciled to God.
Simplified
So we are ambassadors for Christ, as though God is pleading through us: “Please, won't you come back and be God's friend?”
So we are the representatives of Christ, as if God was making a request to you through us: we make our request to you, in the name of Christ, be at peace with God.
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.
Pro Christo ergo legatione fungimur, tamquam Deo exhortante per nos. Obsecramus pro Christo, reconciliamini Deo.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܝܙܓܕܐ ܚܢܢ ܗܟܝܠ ܚܠܦ ܡܫܝܚܐ ܘܐܝܟ ܗܘ ܕܐܠܗܐ ܒܥܐ ܡܢܟܘܢ ܒܐܝܕܢ ܚܠܦ ܡܫܝܚܐ ܗܟܝܠ ܒܥܝܢܢ ܐܬܪܥܘ ܠܐܠܗܐ
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.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
The standard critical text of the New Testament.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
The previous edition, still widely cited.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
The Society of Biblical Literature edition, freely licensed.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
The edition that turned scholarship toward the earliest manuscripts.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
An independent critical text built from the oldest witnesses then known.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
A recent critical edition following documentary evidence closely.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
The reading of the majority of surviving manuscripts.
Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ θεοῦ παρακαλοῦντος δι᾽ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ.
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 5:20
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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…
158 occurrences in the New Testament, rendered 17 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 154 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
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.
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 Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
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-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
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
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 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 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word πρεσβεύω (presbeuō) is built from the root meaning 'elder' or 'senior.' It covers the meanings of being an ambassador or acting as a representative, as well as taking precedence or being first in rank. In the New Testament, it appears in 2 Corinthians 5:20 and Ephesians 6:20, where it refers to the role of an ambassador for Christ.
* πρεσβεύω
(< πρέσβυς),
to be the elder, to take precedence.
to be an ambassador (v.s. πρεσβύτης): II Co 5:20, Eph 6:20.†
πρεσβεύω ; (πρέσβυς an old man, an elder, [Curtius p. 479; Vaniéek p. 186]); 1. to be older, prior by birth or in age, ({Soph.], Hdt. and sqq.). 2. to be an ambassador, act as an ambassador: 2 Co. ν. 20; Eph. vi. 20, ({ Hat. 5, 93 init.], Arstph., Xen., Plat., sqq.).
πρεσβεύω, ‘*T am an ambassador,” was the regular word in the Greek East for the Emperor’s legate (cf. 2 Cor 52°, Eph 6", and see Deissmann ZAZ, p. 378f.). Thus in the letter of the Emperor Claudius to a Gymnastic Club, P Lond 11781 (A.D. 194) (=IIL. p. 216, Selections p. 99), acknowledging the ‘‘ golden crown” they had sent him in commemoration of his victorious campaign in Britain, we are told, ot mpecBevovtes ἦσαν TiB. KA. “Eppas, Τιβ. KA. Κῦρος... . . For other exx. of the verb in this sense see Magie p. 89, and for its wider use in regard to embassies between town and town, cf. Prieze 108184 (p.c. 129) ἐπ]ρ[ἐσβ]ευσεν ὑπὲρ τοῦ δήμου. Amongst the questions addressed to an oracle in iii/iv Α.Ὁ., P Oxy XII. 147718f, are the following—et πρεσβεύσω ; εἶ γίνομαι βουλευτής ; ‘shall I become an ambassador (?)? am I to become a senator ὃ" (Edd.). Like πρεσβεία, πρεσβεύω comes to be used of…
Read the full entry →πρεσβεύω (presbeuō) — be ambassador.
πρεσβ-εύω,
perfect πεπρέσβευκα [Refs 5th c.BC+]:—middle, aorist ἐπρεσβευσάμην [Refs 5th c.BC+] —passive, perfect πεπρέσβευμαι (see. below):
I. properly of age,
I.1. intransitive, to be the elder or eldest, [Refs 5th c.BC+]: with genitive person, to be older than, be the eldest of a number, τῶν προτέρων ἐπρέσβευε [Refs 5th c.BC+]; π. ἀπ᾽ αὐτοῦ to be his eldest son, [Refs 5th c.BC+]; of wine, πολλαῖς π. ἐτέων.. ὥραις [Refs 4th c.BC+]
I.1. b take the first place, be best, [Refs 5th c.BC+]; οἷσι πρεσβεύει γένος, of the male sex, [Refs 5th c.BC+]
I.1. c with genitive, rank before, take precedence of others, π. τῶν πολλῶν πόλεων [Refs 5th c.BC+]: hence, rule over, Ολύμπου π. [Refs 5th c.BC+]; also, have at one's command…
πρεσβεύω
presbeuo
from the base of 4245; to be a senior, i.e. (by implication) act as a
representative (figuratively, preacher):--be an ambassador.
see GREEK for 4245
πρεσβεύω
v.
I am aged, act as an ambassador
πρεσβεύω presbeuō 2x
to be elder; to be an ambassador, perform the duties of an ambassador, 2 Cor. 5:20; Eph. 6:20*
πρεσβεύω πρέσβυς properly of age,
intr. to be the elder or eldest, Soph.; τῶν προτέρων ἐπρέσβευε he was the eldest of the former children, Hdt.; πρ. ἀπ᾽ αὐτοῦ to be his eldest son, Thuc.
to take the first place, be best, Soph.:—c. gen. to rank before, take precedence of others, πρ. τῶν πολλῶν Plat.; to rule over, Ὀλύμπου πρ. Soph.
trans. to place as eldest or first, to put first in rank, to pay honour or worship to, Aesch., Soph.:—Pass. to be put in the first rank, hold the first place, Lat. antiquior sum, Aesch.; c. gen., πρεσβεύεται κακῶν is most notable of mischiefs, id. Aesch.
to be an ambassador or go as one, serve or negociate as one, Hdt., Eur., etc.; v. πρεσβεία fin.
c. acc. objecti, πρ. τὴν εἰρήνην to negotiate peace, Dem.; so, πρ. ὑπὲρ τουτωνί id. Dem.
Verb-PAI-1P — Verb · present · active · indicative · first person · pluralpresent active indicative — an action in progress.
V-PAI-1P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Plural
→ Sent by Moses to Edom Nu 20:14
→ Sent to the Amorites Nu 21:21
→ Sent by Gibeonites to the Israelites Jos 9:4
→ Israelites to various nations Jud 11:12-28
→ Hiram to David 2Sa 5:11
→ And Solomon 1Ki 5:1
→ Benhadad to Ahab 1Ki 20:2-6
→ Amaziah to Jehoash 2Ki 14:8
→ Ahaz to Tiglath 2Ki 16:7
→ Hoshea to So 2Ki 17:4
2 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.
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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
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 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
Every reference is on the Strong's page.
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
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
παρακαλέω is built from the prefix παρά (near) and the root καλέω (to call). It covers a range of meanings including to summon, beseech, exhort, and comfort. In the New Testament, it appears in contexts such as Acts 28:20 and Matthew 26:53. Notably, it can also imply invoking the gods or comforting others.
παρα-καλέω, -ῶ,
[in LXX chiefly for נחם ni., pi.;]
to call to one, call for, summon: Ac 28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mt 26:53; τ. κύριον, II Co 12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., v. Deiss., LAE, 17614), also of men: absol., Phm 9; c. acc., Mt 8:5, Mk 1:40, Ac 16:9, al.; c. inf., Mk 5:17, Lk 8:41, Read the full entry →
παρα-καλέω, -@; impf. 3 pers. sing. παρεκάλει, 1 and 3 pers. plur. παρεκάλουν ; 1 aor. παρεκάλεσα ; Pass., pres. παρακαλοῦμαι; pf. παρακέκλημαι; 1 aor. παρεκλήθην ; 1 fut. παρακληθήσομαι; fr. Aeschyl. and Hdt. down; i as in Grk. writ. to call to one’s side, call for, summon: twa, w. an inf. indicating the purpose, Acts xxviii. 20 [al. (less naturally) refer this to II. 2, making the ace. the subj. of the inf. ]. II. to address, speak to, (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, ete. ; hence result a variety of senses, on which see Knapp, Scripta varii arg. ed. 2 Ρ. 117 sqq.; ef. Fritzsche, Ep. ad Rom. i. p. 82 sq. ie asin Grk. auth., to admonish, exhort: absol., Lk. iii. 18; [Acts xx. 1 (RGom.)]; Ro. xii. 8; 2 Tim. iv. 2; Heb. x. 25; 1 Pet. v. 12; foll. by direct dise. 2 Co. v. 20; foll. by λέγων w. direct disc. Acts ii. 40; foll.…
Read the full entry →παρακαλέω, “ask,” ‘‘beseech,”’ as frequently in the NT, is a common formula in papyrus private letters, e.g. P Par 42° (B.c. 156) (= UPZ i, p. 318) παρεκάλεσα αὐτὸν ἔρχεσθαι, περὶ dv ἂν βούληται, BGU IV. 1141!° (B.c. 14) ἐρωτῶ σε οὖν Kal παρακαλῶι Kal τὴν Καίσαρος τύ[χη]ν oe ἐξορκιζῶι, and
παρακαλέω (parakaleō) — to plead/comfort.
παρακᾰλέω,
Attic dialect future -καλῶ, later -καλέσω[LXX]:—call to one, [Refs 5th c.BC+]
II. call in, send for, summon, [Refs 5th c.BC+]; invoke the gods, τοὺς θεούς [Refs 4th c.BC+]; περὶ τούτου τὸν θεόν (as medical adviser) [Refs 2nd c.AD+]; τὸν Ἐνυάλιον [Refs 5th c.BC+] —passive, παρακαλούμενος καὶ ἄκλητος, 'vocatus atque non vocatus', [Refs 5th c.BC+]; παρακαλουμένη ἀμύνειν being called upon to ward off, [Refs 5th c.BC+]
II.2. summon one's friends to attend one in a trial, π. τοὺς φίλους [Refs 4th c.BC+]; π. τινάς call them as witnesses, [Refs 5th c.BC+]:—middle, uncertain in [Refs 4th c.BC+] —passive, παρακεκλημένοι summoned to attend at a trial, [Refs 4th c.BC+]
παρακαλέω
parakaleo
from 3844 and 2564; to call near, i.e. invite, invoke (by imploration,
hortation or consolation):--beseech, call for, (be of good) comfort,
desire, (give) exhort(-ation), intreat, pray.
see GREEK for 3844
see GREEK for 2564
παρακαλέω
v.
I summon, entreat, admonish, comfort
παρακαλέω parakaleō 109x
to call for, invite to come, send for, Acts 28:20; to call upon, exhort, admonish, persuade, Lk. 3:18; Acts 2:40; 11:23; to beg, beseech, entreat, implore, Mt. 8:5, 31; 18:29; Mk. 1:40; to animate, encourage, comfort, console, Mt. 2:18; 5:4; 2 Cor. 1:4, 6; pass. to be cheered, comforted, Lk. 16:25; Acts 20:12; 2 Cor. 7:13
παρακαλέω attic fut. -καλῶ later -καλέσω to call to one, Xen.
to call to aid, call in, send for Lat. arcessere, Hdt., Ar., etc.; π. τινα σύμβουλον Xen.:— to call on, invoke the Gods, id. Xen., etc.:—Pass., παρακαλούμενος καὶ ἄκλητος, "vocatus atque non vocatus, " Thuc.
to summon one's friends to attend one in a trial (cf. παράκλησις 1. 1):—Pass., παρακεκλημένοι summoned to attend at a trial, Aeschin.
to invite, ἐπὶ δαῖτα Eur.; ἐπὶ θήραν Xen.; π. τινὰ ἐπὶ τὸ βῆμα to invite him to mount the tribune, Aeschin.
to call to, exhort, cheer, encourage, τινά Aesch., Xen.
to comfort, console: in Pass., NTest.
to excite, τινὰ ἐς φόβον, ἐς δάκρυα Eur.: —of things, to foment, φλόγα Xen.
π. τινά, c. inf., to exhort one to do, Eur., Xen.
Verb-PAP-GSM — Verb · present · active · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-PAP-GSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Masculine
108 occurrences in the New Testament, rendered 52 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 109 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δὲ τὸ πρεσβύτατον τῶν παιδευμάτων διδαχθεῖσα, τὸ ἀβάσκανον καὶ φιλόδωρον, εὐθὺς ὀρέγει τὸ σοφίας νᾶμα καὶ ἐμπιεῖν ἀθρόου παρακαλεῖ μετὰ τοῦ καὶ κύριον ὀνομάζειν τὸν οἰκέτην.
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ
δὲ οὐδεμίαν ἡμῶν φροντίδα ποιεῖται, καὶ διʼ αὐτὸ τοῦτο ἐντάξασαι τὰ καταλειφθέντα δεόμεθα καὶ παρακαλοῦμεν τὴν σὴν φιλανθρωπίαν ὅπως κελεύσῃς αὐτῷ τῷ Χαιρήμονι ταῦτα ἡμῖν παρασχεῖν ἵνα δυνηθῶμεν ὄνησιν
τοῦτο μὴ φέροντες τὰ ἔνγραφα ἐπιδίδομεν τῇ σῇ ἀρετῇ αὐτὰ ταῦτα μεμνημένοι, δεόμενοι καὶ παρακαλοῦντες ὅπως κελεύσῃς διὰ ἱερᾶς σου ὑπογραφῆς ἐπεξελθεῖν, τὸ σὸν μεγαλεῖον, κατά τε τοῦ πραιποσίτου
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 667 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 663 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 μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
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.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
δέομαι (deomai) is a middle voice verb meaning to want, need, or request. It encompasses the ideas of begging, beseeching, and praying, particularly in relation to God. In the New Testament, it appears in contexts of prayer and supplication, such as Acts 4:31 and Luke 9:38. The lexicons note its use with various constructions, including requests directed to God.
δέομαι
(mid. of δέω, II, q.v., as depon.)
[in LXX for חנן, etc. ;]
to want for oneself;
to want, need:
absol.;
c. gen.
to beg, request, beseech, pray;
in general: absol., Ac 26:3, WH; c. gen. pers., Lk 5:12 8:28, 38 (ἐδεῖτο; T, ἐδέετο, cf. Veitch, s.v. δέω) 9:38, Ac 8:34 21:39, II Co 5:20, Ga 4:12; seq. ἵνα, Lk 9:40; seq. τό, c. inf., II Co 10:2; c. gen. pers. et rei, II Co 8:4;
δέομαι ; 3 pers. sing. impf. ἐδέετο (cf. Lob. ad Phryn. p- 220; W. 46; [Veitch s. ν. δέω fo need fin.]), Lk. viii. 38 (where Lcehm. ἐδεεῖτο, Tr WH ἐδεῖτο ; cf. Mey. ad loc.; [WH. App. p. 166]; B.55 (48)); 1 aor. ἐδεήθην ; (fr. δέω to want, need; whence mid. δέομαι to stand in need of, want for one’s self); [fr. Hdt. down]; 1. to want, lack: twos. 2. to desire, long for: twos. 9. to ask, beg, (Germ. bitten); a. univ. — the thing asked for being evident from the context: with gen. of the pers. from whom, Gal. iv. 12; the thing sought being specified in direct discourse: Ik. v. 12; viii. 28; ix. 38 (ace. to the reading ἐπίβλεψον RL); Acts viii. 34 (δέομαί cov, περὶ Tivos ὁ προφήτης λέγει τοῦτο; of whom, I pray thee, doth the prophet say this?); Acts xxi. 39; 2 Co. v. 20; foll. by the inf., Lk. viii. 38; ix. 38 (ace. to the reading ἐπιβλέψαι Tr WH); Acts xxvi. 3 (where G LT Tr WH om. σοῦ…
Read the full entry →δέομαι. Like some others of its class, δέομαι tends in the ΚΚοινή to let its uncontracted forms set the model of its flexion ; hence δέεται and the like. See Pro/eg. p. 54 f., Thackeray G7. i. p- 243. Δέομαι is very common both in original and derived meanings, to have a need and to express it. (Cf. on δέησις above). For the former cf. P Giss I. 715 (Hadrian) τοιούτου ὄντος τοῦ βάρους καὶ τῆς σῆς χρηστότητος δεομένου, P Flor I. 615 (A.p, 210) δ[εόϊμεθα πλείονος χρόνου εἰς τὴν συντελείωσιν, 20. IT. 1.543 (A.D. 268) καὶ εἴ τι δέονται ἔχειν ὑμῶν, καὶ τοῦτο δήλωσον, Michel 206% (mid. ii/B.C.) τοῖς ἀεὶ δεομένοις χρείας, ‘‘those in need,” P Oxy VI. 8965 (a.p. 316) τὴν σύνοψιν τῶν δεομένων τόπων {wypadias, ‘an inspection of the places requiring painting ” (Edd.). Some of these passages show the verb already half way towards the expression of need. For this cf. P Petr IT. 45'-18 (B.c. 246)…
Read the full entry →δέομαι (deomai) — to pray.
δέω,
__B [Refs 4th c.BC+]: future δεήσω [Refs 5th c.BC+]: aorist ἐδέησα [Refs 8th c.BC+]: perfect δεδέηκα [Refs 5th c.BC+]:—middle, future δεήσομαι [Refs 5th c.BC+], Doric dialect δεοῦμαι [Refs 5th c.BC+]; later -ηθήσομαι [LXX+1st c.AD+]: aorist ἐδεήθην [Refs 5th c.BC+]: perfect δεδέημαι [Refs 5th c.BC+]:—lack, miss, stand in need of, with genitive, ἐμεῖο δὲ δῆσε.. ἀλκτῆρα γενέσθαι [Refs 8th c.BC+]; παραδείγματος τὸ παράδειγμα αὐτὸ δεδέηκεν [Refs 5th c.BC+]
__B.2 frequently in Attic dialect, πολλοῦ δέω I want much, i.e. am far from, mostly with infinitive present, πολλοῦ δ. ἀπολογεῖσθαι I am far from defending myself, [Refs 5th c.BC+]; παρὰ μικρὸν ἐδέησα ἀποθανεῖν variant in [Refs 5th c.BC+] I am far from…
δέομαι
deomai
middle voice of 1210; to beg (as binding oneself), i.e.
petition:--beseech, pray (to), make request. Compare 4441.
see GREEK for 1210
see GREEK for 4441
δέομαι
v.
I request, beg
Verb-PNI-1P — Verb · present · no voice stated · indicative · first person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-1P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: first Number: Plural
22 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 22 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 14 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.
ἢ τὸν μὲν οὐρανὸν ἡνίκα ἐποίει καὶ τὴν γῆν καὶ τὴν θάλατταν, οὐδενὸς ἐδεήθη τοῦ συνεργήσοντος, ἄνθρωπον δὲ βραχὺ ζῷον οὕτως καὶ ἐπίκηρον οὐχ οἷός τε ἦν δίχα συμπράξεως ἑτέρων αὐτὸς ἀφ’ ἑαυτοῦ κατασκευάσασθαι;
Νῶχος δὲ φοβούμενος, μὴ καθʼ ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφʼ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν…
ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραφή: Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν: καὶ συνέλαβεν.
ἡμέρας ὀλίγας. νῦν δὲ γέγονεν τετράμηνος ἀφʼ οὗ τὰ ἔργα ἐνέστηκεν, ημις … κατάλυμα. δεόμεθα οὖν σου, εἴ σοι δοκεῖ, γράψον τῶι ἐν Ψύαι ἐπιστάτηι ὅπως ἂν μεταστήσηι
διότι, τὸ ὕδωρ ἀφίεμεν καὶ τὰ ξύλα ἐμπυρίζομεν. ἐὰν οὖν μὴ ἄρητε αὐτά, ἀπολεῖτε. δεόμεθα οὖν σου, εἴ σοι δοκεῖ, ἀποστεῖλαι ἡμῶν τὰ ὑποζύγια, ἵνα ἄρωμεν. ὅταν δὲ ἀράντων
ἐμοῦ ἀποδιδόντος αὐτῶι καὶ ἀπαιτοῦντος αὐτὸν οὐκ ἀποδέδωκεν, ἀλλὰ παρείλκυκέν με ἕως τοῦ νῦν. δέομαι οὖν σου, εἴ σοι δοκεῖ, προστάξαι Ἀγήνορι τῶι στρατηγῶι ἀνακαλέσαι αὐτὸν καὶ, ἐὰν ἦι
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
be-haf': "On the part of" (Ex 27:21, i.e. so far as it affects them); "on the side of" (Job 36:2). For huper, "over," in the sense of furnishing assistance, as in 2Co 5:20, "in the interest of Christ" (2Co 5:21); "for our good," "in his cause" (Php 1:29); also, often in 2 Cor, in general sense of "concerning" (2Co 5:12; 7:4; 8:24; 9:2; 12:5). Huper does not of itself indicate substitution, although one who shelters ("is over") another, suffers "in his stead" (the King James Version 2Co 5:20), as well as "in his…
158 occurrences in the New Testament, rendered 17 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 154 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
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.
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 Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
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-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
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
καταλλάσσω is built from the prefix κατ- and the root ἀλλάσσω, meaning to change or exchange. It primarily refers to reconciling individuals who are at odds, particularly in the context of restoring favor between God and humanity, as seen in Romans 5:10 and 2 Corinthians 5:18-20. The lexicons note its use in both active and passive forms, with some variations in emphasis on reconciliation.
κατ-αλλάσσω
(Att. -ττω; cf. ἀλλάσσω),
[in LXX: Je 31 (48):39 (חתת), II Mac 1:5 7:33 8:29*;]
prop., to change, exchange (esp. of money); hence, of persons, to change from emnity to friendship, to reconcile (for exx. in cl., v. Thayer, LS): of the reconciliation of man to God (Lft., Notes, 288; ICC on Ro 5:10; DCG, ii, 474, 797), II Co 5:18, 19; pass., Ro 5:10, II Co 5:20; of a woman returning to her husband, I Co 7:11 (cf. ἀπο-καταλλάσσω).†
κατ-αλλάσσω; 1 aor. ptep. καταλλάξας; 2 aor. pass. κατηλλάγην ; prop. to change, exchange, as coins for others of equal value; hence fo reconcile (those who are at variance): τινάς, aS τοὺς Θηβαίους καὶ τοὺς Πλαταιέας, Hat. 6, 108; κατήλλαξάν odeas οἱ Πάριοι, 5, 29; Aristot. oecon. 2, 15, 9 [p. 1348", 9] κατήλλαξεν αὐτοὺς πρὸς ἀλλήλους ; pass. τινί, to return into favor with, be reconciled to, one, Eur. Iph. Aul. 1157; Plat. rep. 8 p. 566 e.; πρὸς ἀλλήλους, Thue. 4, 59; but the Pass. is used also where only one ceases to be angry with another and receives him into favor; thus καταλλαγείς, received by Cyrus into favor, Xen. an. 1, 6, 1; καταλλάττεται πρὸς αὐτήν, regained her favor, Joseph. antt. 5, 2, 8; and, on the other hand, God is said καταλλαγῆναί τινι, with whom he ceases to be offended, to whom he grants his favor anew, whose sins he pardons, 2 Mace. i. 5; vii. 33; viii. 29…
Read the full entry →καταλλάσσω. For this characteristic Pauline verb cf. the question to an oracle, P Oxy XII. 1477® (iii/iv a.p.) εἰ καταλλάσσομαι els τὸν γόνον ; where the editors translate, ‘‘am I to be reconciled (Ὁ) with my offspring (?)?’’ but in their note state that they regard the reading γόνον as “ποῖ very satisfactory.” See also OG/S 2181 (iii/B.c.) φόνον δὲ émryapla(t)s μὴ καταλλάσσεσΊθαι μηδὲ χρήμασιν. For ἀντικαταλλάσσω see P Par 631%, cited s.v. εὔχρηστος. Part IV. , καταμένω
καταλλάσσω (katallassō) — to reconcile.
καταλλ-άσσω,
Attic dialect καταλλάττω, change money, [Refs 1st c.AD+] (also in middle, [Refs 4th c.BC+]:—passive, Matreas cited in [Refs 2nd c.AD+], with a play on signification [Refs]; change or give away, τὴν Χάριν τῶν νόμων for the laws, [Refs 4th c.BC+]; καταλλάσσειν τὸν βίον to leave life, [Refs 2nd c.AD+]
__b absolutely, transgress, contravene regulations, [Refs]
2. middle, exchange one thing for another, ἡδονὰς πρὸς ἡδονάς [Refs 5th c.BC+]; ἀντί τινος πάντα [Refs 4th c.BC+]: absolutely, exchange prisoners, [Refs 2nd c.AD+]
II. change a person from enmity to friendship, reconcile, σφέας [NT+5th c.BC+]middle, καταλλάσσεσθαι τὴν ἔχθρην τινί to make up one's enmity with any one, [Refs 5th c.BC+] —passive, especially in aorist…
καταλλάσσω
katallasso
from 2596 and 236; to change mutually, i.e. (figuratively) to compound
a difference:--reconcile.
see GREEK for 2596
see GREEK for 236
καταλλάσσω
v.
I reconcile
καταλλάσσω katallassō 6x
to change, exchange; to reconcile; pass. to be reconciled, Rom. 5:10 (2x); 1 Cor. 7:11; 2 Cor. 5:18, 19, 20*
καταλλάσσω attic -ττω fut. άξω to change money, Plut., etc.; and so in Mid., Dem.:—Mid. to exchange one thing for another Plat.
to change a person from enmity to friendship, reconcile, Hdt., NTest.:— Mid., καταλλάσσεσθαι τὴν ἔχθρην τινί to make up one's enmity with any one, Hdt.:—Pass., esp. in aor1 κατηλλάχθην or aor2 κατηλλάγην [α^], to become reconciled, Soph., Eur., etc.
Verb-2APM-2P — Verb · second aorist · passive · imperative · second person · pluralsecond aorist passive imperative — a completed action, viewed as a whole.
V-2APM-2P Part of Speech: Verb Tense: second Aorist Voice: Passive Mood: iMperative Person: second Number: Plural
6 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 6 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
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
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-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
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.
← 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
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