2 Corinthians 5:3 — Word Study
N1904εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα.
BSAIf even evenkai having put offenduō▸ notou nakedgumnos [spiritual unclothedness, without a body] we will be found.ehuriskō▸ [in a state of]
| Greek | English | Parsing |
|---|---|---|
| εἴ | If | |
| γε | even | |
| καὶ | even | Conjunction |
| ἐκδυσάμενοι | having put off | Verb, aorist, middle |
| οὐ | not | Particle, negative |
| γυμνοὶ | naked | Adjective, nominative, plural |
| εὑρεθησόμεθα. | we will be found. | Verb, future, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | because when we are clothed, we will not be found naked. |
| KJV | If so be that being clothed we shall not be found naked. |
| ASV | if so be that being clothed we shall not be found naked. |
| YLT | if so be that, having clothed ourselves, we shall not be found naked, |
| WEB | if indeed being clothed, we will not be found naked. |
| BBE | So that our spirits may not be unclothed. |
The translations agree on the essence of the message regarding being clothed and not found naked.
The sentence has a main clause supported by a conditional phrase, establishing a clear relationship between being clothed and the state of being found.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐκδύω
verbἐκδύω
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 5:3
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 Assurance of the Resurrectiongenerated
2 Corinthians 5:3 is part of Paul's teaching on the resurrection and the hope of eternal life. He contrasts our current earthly existence, which he likens to living in a tent, with the promise of a permanent, heavenly dwelling. Paul emphasizes the desire to be clothed with a heavenly body, ensuring that we are not found in a state of spiritual nakedness, which signifies being without a body in the afterlife.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:7–11 | And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves. |
| 2 | Exodus 32:25 | Moses saw that the people were out of control, for Aaron had let them run wild and become a laughingstock to their enemies. |
| 3 | Revelation 3:18 | I counsel you to buy from Me gold refined by fire so that you may become rich, white garments so that you may be clothed and your shameful nakedness not exposed, and salve to anoint your eyes so that you may see. |
| 4 | Revelation 16:15 | “Behold, I am coming like a thief. Blessed is the one who remains awake and clothed, so that he will not go naked and let his shame be exposed.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — γυμνοὶ, gumnosgenerated
The word γυμνός (gumnos) means 'naked' and can refer to both physical and spiritual states of exposure. It is used in contexts that highlight vulnerability, as seen in Matthew 25:36 and Revelation 3:17.
In this verse, it specifically refers to the state of being without a body after death, emphasizing the believer's hope of being clothed with a new, eternal body rather than being left exposed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as because when we are clothed, we will not be found naked, which is echoed in the BSB, WEB, and YLT.
The KJV and ASV use similar language, stating if so be that being clothed we shall not be found naked, which introduces a conditional aspect not present in the BSB. The BBE adds a focus on the spiritual aspect of being unclothed.
Sentence Structuregenerated
The main verb in the verse is εὑρεθησόμεθα, we will be found, which governs the entire clause. This clause is supported by a conditional phrase introduced by εἴ, if, and includes participial phrases that describe the state of being clothed or unclothed.
The structure emphasizes the conditional nature of being found clothed or naked, with the participial phrase ἐκδυσάμενοι indicating the action of putting off.
Septuagint Backgroundgenerated
γυμνός corresponds to the Hebrew word עָרוֹם (H6174), which also means 'naked.' This connection highlights the consistent biblical theme of vulnerability and exposure, both physically and spiritually.
The usage of γυμνός in the Septuagint reflects similar themes found in the Old Testament, where nakedness often symbolizes shame or lack of protection.
In plain words — the whole versegenerated
2 Corinthians 5:3 discusses the hope of believers for a heavenly body after death. Paul assures that if we are clothed with our heavenly bodies, we will not be found spiritually naked, which means we will not be without a body in the afterlife.
Frequently Asked Questionsgenerated
To be found naked refers to the state of being without a body after death, which is seen as undesirable in this context.
Paul uses the metaphor of tents to illustrate the temporary nature of our earthly bodies compared to the eternal nature of our heavenly bodies.
Being clothed with a heavenly body signifies the fulfillment of God's promise for eternal life and the transformation of our current state into one that is glorified and imperishable.
This verse emphasizes the hope of resurrection, assuring believers that they will not remain without a body but will be given a new, eternal body.
Reflection Questionsgenerated
- What does it mean for me to live with the hope of a future heavenly body?
- How can I prepare myself spiritually to ensure I am not found naked?
- In what ways does the concept of being clothed with a heavenly body impact how I view my current life?
- How can I encourage others to understand the significance of this promise in their lives?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of resurrection and the hope of believers in being clothed with a heavenly body.
In like manner, when he inserts the words "If so be that being unclothed we be not found naked." -referring, of course, to those who shall not be found in the day of the Lord alive and in the flesh-he did not say that they whom he had just…
Tertullian discusses the implications of not being found naked on the day of the Lord.
Early Church Fathers on 2 Corinthians 5 →The unbeliever and the evil man, even if by chance he puts on a heavenly body, will still be found naked, because he has done nothing to acquire the clothing of the inner man.
Didymus the Blind emphasizes that the unfaithful will still be found naked despite any outward appearance.
Early Church Fathers on 2 Corinthians 5 →"If so be that being unclothed we shall not be found naked." That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible.
John Chrysostom explains that believers will not be presented without a body, but transformed into an incorruptible state.
Early Church Fathers on 2 Corinthians 5 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf so be that being clothed,.... This supposition is made with respect to the saints who shall be alive at Christ's second coming, who will not be stripped of their bodies, and so will "not be found
Read John Gill on 2 Corinthians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf so be that being clothed we shall not be found naked. If so be ... [B Delta G read ei (G1487) per (G4007), provided that, if so be: 'Aleph (') C, ei-ge (G1489), seeing that, since.] Our 'desire'
Read Robert Jamieson on 2 Corinthians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome make the clothing here spoken of different from the clothing before mentioned; and make this verse restrictive of what the apostle had before said, of the certainty which some have of being clothed upon with a glorious body. If so be (saith the apostle) we shall not be found naked, but clothed, i.e. with the wedding garment of Christ’ s righteousness; for concerning those that do not die in the Lord, that do not watch, and keep their garments, it is said, , they shall walk naked, and men shall see their shame. But considering the clothing before mentioned was not this clothing, but the superinducing of an immortal, incorruptible, glorious state of body, upon our mortal, corruptible…
Read Matthew Poole on 2 Corinthians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 If so be that being clothed we shall not be found naked. Ver. 3. If so be that, &c.] q.d. Howbeit, I know not whether we shall be so clothed upon, that is, whether we that are now alive shall be found alive at Christ’ s coming to judgment, whether we shall then be found clothed with our bodies, or naked, that is, stripped of our bodies.
Read John Trapp on 2 Corinthians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) If so be that being clothed . . .—The Greek particles express rather more than the English phrase does, the truth of what follows. “If, as I believe . . .,” though not a translation, would be a fair paraphrase. The confident expectation thus expressed is that in the resurrection state the spirit will not be “naked,” will have, i.e., its appropriate garment, a body—clothing it with the attributes of distinct individuality. To the Greek, Hades was a world of shadows. Of Hades, as an intermediate state, St. Paul does not here speak, but he is sure that, in the state of glory which seemed to him so near, there will be nothing shadowy and unreal. The conviction is identical with that…
Read Charles John Ellicott on 2 Corinthians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. If so be that being clothed] That is, fully prepared in this life for the glory of God; We shall not be found naked.] Destitute in that future state of that Divine image which shall render us capable of enjoying an endless glory.
Read AdamClarke on 2 Corinthians 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. if so be that being clothed we shall not be found naked] Rather, with Tyndale, whom Cranmer follows, yet if (some recent editors, following another reading, would render seeing) that we shall be found clothed, not naked. This passage has been variously explained. Some regard it (1) as asserting that at the last day we are certain to receive a Resurrection-body, and not to be left as disembodied spirits. Others, as Bp Wordsworth, remembering that γυμνός does not mean literally naked, but (John 21:7; cf. Xen. Anab. iv. iv. 12) destitute of the upper garment, interpret it (2) ‘if we shall be found in the Resurrection-body at the last day,’ not in the frail mortal tenement which we must…
Read Cambridge on 2 Corinthians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleIf so be that being clothed - This passage has been interpreted in a great many different ways. The view of Locke is given above.
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
because when we are clothed, we will not be found naked.
if indeed being clothed, we will not be found naked.
because when we are clothed, we will not be found naked.
if indeed, after we have put on our heavenly house, we will not be found naked.
Tyndale line
If so be that being clothed we shall not be found naked.
if so be that being clothed we shall not be found naked.
if so be that being clothed we shall not be found naked.
If so be that being clothed we shall not be found naked.
Because that if we be clothed, we shall not be found naked.
Strictly literal
if indeed being also clothed we shall not be found naked.
if so be that, having clothed ourselves, we shall not be found naked,
if so be that, having clothed ourselves, we will not be found naked,
We long for this because by putting it on we will not be found to be naked.
From the Latin
Yet so that we be found clothed, not naked.
Simplified
When we put on this clothing we won't be seen naked.
So that our spirits may not be unclothed.
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.
si tamen vestiti, non nudi inveniamur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܐܦ ܡܐ ܕܠܒܫܢ ܢܫܬܟܚ ܠܢ ܥܪܛܠ
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.
εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα.
The standard critical text of the New Testament.
εἴ γε καὶ ἐκδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα.
The previous edition, still widely cited.
εἴ γε καὶ — οὐ γυμνοὶ εὑρεθησόμεθα.
The Society of Biblical Literature edition, freely licensed.
εἴ γε καὶ — οὐ γυμνοὶ εὑρεθησόμεθα.
The edition that turned scholarship toward the earliest manuscripts.
εἴ — καὶ — οὐ γυμνοὶ εὑρεθησόμεθα.
An independent critical text built from the oldest witnesses then known.
εἴ γε καὶ — οὐ γυμνοὶ εὑρεθησόμεθα.
A recent critical edition following documentary evidence closely.
εἴ γε καὶ — οὐ γυμνοὶ εὑρεθησόμεθα.
The reading of the majority of surviving manuscripts.
— γε καὶ — οὐ γυμνοὶ εὑρεθησόμεθα.
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| εἴ If | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| γε even | NA28, NA27, Tyn, SBL, WH, TR, Byz | Treg |
| ἐκδυσάμενοι having put off | NA28, NA27 | SBL, WH, Treg, Tyn, TR, Byz |
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 5:3
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 εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
522 occurrences in the New Testament, rendered 12 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 501 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 307 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.
γέ (ge) is an enclitic particle used to add emphasis or qualification, often translated as 'indeed,' 'at least,' or 'even.' It appears more frequently in classical Greek than in the New Testament, where it is used to highlight the significance of certain words or phrases. Notably, it can be combined with other particles to strengthen their meaning, as seen in verses like Luke 11:8 and Romans 8:32. There is some debate among lexicographers regarding its usage, particularly in how it interacts with other particles.
γε, enclitic postpositive particle, rarer in κοινή than in cl., giving special prominence to the word to which it is attached, distinguishing it as the least or the most important (Thayer, s.v.),
indeed, at least, even (but not always translatable into English);
γέ, an enclitic particle, answering exactly to no one word in Lat. or Eng.; used by the bibl. writ. much more rarely than by Grk. writ. How the Greeks use it, is shown by (among others) Hermann ad Vig. p. 822 sqq.: Klotz ad Devar. ii. 1 p. 272 sqq.; Rost in Passow’s Lex. i. p. 538 sqq.; [L. and S.s.v.; 7. S. vans in Journ. of class. and saer. Philol. for 1857, p. 187 sqq.]. It indiγέ abt eates that the meaning of the word to which it belongs has especial prominence, and therefore that that word is to be distinguished from the rest of the sentence and uttered with greater emphasis. This distinction “ can be made in two ways, by mentioning either the least important or the most; thus it happens that yé seems to have contrary significations: at least and even” (Hermann I. c. p. 822). 1. where what is least is indicated; indeed, truly, at least: διά ye τὴν ἀναίδειαν, Lk. xi. 8 (where, since…
Read the full entry →γέ (ge) — indeed.
γε,
Doric dialect and Boeotian dialect γα, enclitic Particle, giving emphasis to the word or words which it follows.
I. with single words, at least, at any rate, but often only to be rendered by italics in writing, or emphasis in pronunciation: τὸ γὰρ.. σιδήρου γε κράτος ἐστίν such is the power of iron, [Refs 8th c.BC+]; εἴ που πτωχῶν γε θεοὶ.. εἰσίν if the poor have any gods to care for them,[Refs]; ὅ γ᾽ ἐνθάδε λεώς at any rate the people here, [Refs 5th c.BC+] not even two, [Refs 8th c.BC+]; οὔκουν φθόγγος γε not the least sound, [Refs 5th c.BC+]
I.2. with Pronouns: with pronoun of 1st pers. [Refs 8th c.BC+]; τουτογί, ταυταγί, etc., [Refs 8th c.BC+]; ὅσον γε χρῄζεις even as much as..,[Refs 5th c.BC+]: rarely with interrogative Pronouns, τίνα γε.. εἶπας ;[Refs 5th c.BC+]…
γέ
ge
a primary particle of emphasis or qualification (often used with other
particles prefixed):--and besides, doubtless, at least, yet.
γε
Disj.prt.
at least, indeed, really
γε ge 24x
an enclitic particle imparting emphasis; indicating that a particular regard is to be had to the term to which it is attached. Its force is to be conveyed, when this is possible, by various expression; at least, indeed, even
28 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 29 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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐκδύω (ekduō) means to strip off or take off, particularly clothing. It can be used both actively, as in stripping someone of their garments, and in a middle voice to indicate putting off one's own clothes. The New Testament uses it in passages like Matthew 27:28 and 2 Corinthians 5:4, where it also takes on a figurative sense of shedding the body.
ἐκ-δύω: 1 aor. ἐξέδυσα; 1 aor. mid. ἐξεδυσάμην ; (δύων ; to take off: twa, to strip one of his garments, Mt. xxvii. 28 [ΤΠ WH mrg. evdvc.]; Lk. x. 30; τινά τι (as in Grk. fr. Hom. down), [a thing from a person]: Mt. xxvii. 31; Mk. xy. 20; Mid. to take off from one’s self, to put off one’s raiment, (Xen. Ag. 1, 28; Hell. 3, 4,19); fig. to put off the body, the clothing of the soul, [A. V. be unclothed]: 2 Co. ν. 4; the reading ἐκδυσάμενοι, adopted in vs. 3 by certain crities [e. g. Mill, Tdf. 7, Reiche, al.], is due to a correction by the copyists; see γυμνός, 1 ἃ. [Comp.: ἀπ-εκδύομαι.
ἐκδύω is frequent in the sense of ‘‘strip one of his garments,” as Mt 2778, Lk τοῦθ, e.g. P Lille I. 68 (iii/B.c.) ἐξέδυσαν Χιτῶνα, Ρ Magd 613 (Β.Ο. 221) τά τε πρόβα]τα βεβοσκηκότας κἀμὲ ὑβρικότες καὶ ἐγδεδυκότες, P Fay 1218 ((. Buc. 103) ἐξέδυσαν ὃ περ[ιε]βεβλήμην ἱμάτιον, BGU LV. τοῦτ (B.C. 14) ἐξέδυσαν (sc. ἔμπορον) καὶ περιείλοντο αὐτοῦ πόκους ἐρίων, and from the inscrr. Sy// 80347 (iii/B.c.) ἐδ[όκ]ει αὐτόν viv ὁ θε[δ]ς ἐγδύσας kal γυμνὸν καταστάσας ὀρθὸν κτλ. In the new fragment of a lost Gospel, P Oxy IV. 655%*, in answer to the disciples’ question πότε σε ὀψόμεθα ; the Lord is described as replying—brav ἐκδύσησθε καὶ μὴ aloxuvOqre. . . . ᾿Εἰκδύω is an ex. of a verb which, though perfective already, forms a further perfective ἀπεκδύομαι which, like ἀπέκδυσις (see s.v.), connotes complete stripping of oneself or another in one’s own interest (Col 211,18, 39) : see Moulton G7. ii. §…
Read the full entry →ἐκδύω (ekduō) — to strip.
ἐκδύω
(ἐκδύνω [Refs 5th c.BC+]:
I. causal in present ἐκδύω: imperfect ἐξέδυον· future ἐκδύσω: aorist 1 ἐξέδῡσα: late perfect ἐκδέδῠκα [Refs 2nd c.AD+]:— take off, strip off, with double accusative person et of things, ἐκ μέν με χλαῖναν ἔδυσαν they stripped me of my cloak, [Refs 8th c.BC+]: with accusative only, strip, πάντας ἐ. [Refs 4th c.BC+]
I.2. passive, ἐκδύομαι, aorist 1 ἐξεδύθην [ῠ]: perfect ἐκδέδῠμαι:—to be stripped of a thing, τὸν χιτωνίσκον ἐκδεδύσθαι [Refs 5th c.BC+]: absolutely, to be stripped, ἐκδυθῆναι [Refs 5th c.BC+]
I.3. middle, ἐκδύομαι, Cretan dialect ἐσδ- [Refs]future -δύσομαι: aorist 1 ἐξεδυσάμην:—strip oneself of a thing, put off, τεύχεά τ᾽ ἐξεδύοντο they were putting…
ἐκδύω
ekduo
from 1537 and the base of 1416; to cause to sink out of, i.e.
(specially as of clothing) to divest:--strip, take off from, unclothe.
see GREEK for 1537
see GREEK for 1416
ἐκδύω
v.
I put off, take off, strip off
ἐκδύω ekdyō 6x
pr. to go out from; to take off, strip, unclothe, Mt. 27:28, 31; mid. to lay aside, to put off, Mk. 15:20; Lk. 10:30; 2 Cor. 5:3f.*
ἐκδύω and -δύνω imperf. ἐξέδυ_νον aor2 ἐξέδυν perf. ἐκδέδυ_κα Causal in pres. ἐκδύω, imperf. ἐξέδυον, fut. ἐκδύσω, aor1 ἐξέδυ_σα: — to take off, strip off, Lat. exuere, c. dupl. acc. pers. et rei, ἐκ μέν με χλαῖναν ἔδυσαν they stripped me of my cloke, Od.: c. acc. pers. only, to strip him, Xen., etc.
Mid. ἐκδύομαι, aor1 ἐξεδυσάμην: — to strip oneself of a thing, put off, Il., etc.: absol. to put off one's clothes, strip, Ar., Xen.
in pres. ἐκδύνωin same sense as Mid. ἐκδύομαι
to put off, Od., Hdt.
in aor2 ἐξέδυν, perf. ἐκδέδυ_κα, to go or get out of, c. gen., ἐκδὺς μεγάροιο Od.; ἐκδ. τῆς θαλάσσης to emerge from the sea, Plat.
c. acc. to escape, ἐκδῦμεν ὄλεθρον Il.
Verb-AMP-NPM — Verb · aorist · middle · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AMP-NPM Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Participle Case: Nominative Number: Plural Gender: Masculine
6 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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 19 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.
ἔνιοι δὲ αὐτοδιδάκτῳ τῇ φύσει χρησάμενοι τἀγαθὸν ἐξέδυσαν τῶν ἐνειλημμένων βλαβῶν, καθάπερ ὁ ἀσκητὴς ἐπίκλην Ἰακώβ·
θ ἔτους ἐπιβαλόντες τινὲς λῃστικῷ τρόπωι εἰς τὸν ὑπάρχοντά μοι οἶκον περὶ τὴν αὐτὴν ἐξέδυσαν τοὺς ἐνοικοῦντας καὶ τὰ πρὸς τὴν γεωργικὴν κατασκευὴν καὶ τὰ ἄλλα τὰ ἐν τῶι
καὶ ἤγαγον μεθʼ ὕβρεως καὶ πληγῶν καὶ συνκλείσαντές με εἰς τὴν Ἀμεννέως τινὸς οἰκίαν ἐξέδυσαν ὃ περιεβεβλήμην ἱμάτιον καὶ τοῦτο ἀπηλλάγησαν ἔχοντες ἐξέντες γυμνόν. εἶθʼ οὕτως μετʼ ἐνδύματος μ
φερομένωι ἐν τῆι κατοικίαι ἐπιθέμενοι ληστρικῶι τρόπωι ἐπί τινα ἔμπορον τῶν ἐκ τοῦ Ὀξυρυγχίτου ἐξέδυσαν καὶ περιείλοντο αὐτοῦ πόκους ἐρίων ρν καὶ ἀργυρίου δραχμὰς Αφ, περὶ ὧν καὶ ἐν
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 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 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word γυμνός (i.e., *gumnos*) means 'naked' or 'unclad.' It can refer to being without clothing, poorly dressed, or even metaphorically describe things that are exposed or bare. In the New Testament, it appears in various contexts, such as physical nakedness (Mark 14:51-52) and spiritual states (2 Corinthians 5:3). The lexicons do not show significant disagreement on its meanings.
γυμνός, -ή, -όν,
[in LXX chiefly for עָרוֹם ;]
naked, without clothing, and sometimes (as freq. in cl.) scantily or poorly clad (Is 20:2ff., To 1:16, II Mac 11:12): Mt 25:36, 38 43, 44, Mk 14:52, Jo 21:7, Ac 19:16, Ja 2:15, Re 3:17 16:15, 17:16; as subst., to γ., the naked body, Mk 14:51. Metaph., of things exposed, He 4:13; of the soul without a body (Plat., Crat., c., 20, and cf. Deiss., LAE, 293), II Co 5:3; of seed, bare, Read the full entry →
γυμνός, -7, -dv, in Sept. for DVy and DI}, naked, not covered ; 1. prop. a. unclad, without clothing: Mk. xiv. 52; Rev. iii. 17; xvi. 15; xvii. 16; τὸ γυμνόν, substantively, the naked body: ἐπὶ γυμνοῦ, Mk. xiv. 51; cf. Fritzsche ad loc.; (τὰ γυμνά, Leian. nay. 38). b. illclad: Mt. xxv. 36, 38, 43 sq.; Acts xix. 16 (with torn garments) ; Jas. ii. 15; (Job xxii. 6; xxiv. 10; xxvi. 6). ce. clad in the undergarment only (the outer garment or cloak being laid aside): Jn. xxi. 7; (1S. xix. 24; Is. xx. 2; Hes. opp. 389; often in Attic; so nudus, Verg. Georg. 15/299). d. of the soul, whose garment is the body, stript of the body, without a body: 2 Co. v. 3, (Plat. Crat. c. 20 p. 403 Ὁ. ἡ ψυχὴ γυμνὴ τοῦ σώματος). 2. metaph. a. naked, i. e. open, laid bare: Heb. iv. 13, (γυμνὸς ὁ ἅδης ἐνώπιον αὐτοῦ, Job xxvi. 6; exx. fr. Grk. auth. see in Bleek on Heb. vol. ii. 1 p. 585). b. only, mere, bare, i.…
Read the full entry →γυμνός. The familiar sense of γυμνός = comes out well in P Magd 67 (iii/B.c.) ὡς ἤμην γυμνὸς ὑπ᾽ αὐ[τῶν : the complainant had been stripped of his ἱμάτιον. ‘‘with only the χιτών "ἢ On the other hand, the literal sense of ‘‘ naked” is required in P Fay 127° (c. B.c. 103). Here the complainant reports a similar robbery of a ἱμάτιον, which he ultimately got back from the pawnbroker for 2700 drachmae of copper (= 45 silver dr., say 33s.). The thieves went off with it e]&évres γυμνόν. He meanwhile got away μετ᾽ ἐνδύματος supplied by his friends (ὑπὸ τῶν γνωρίμων), which at least implies that he could not have done without the ἔνδυμα. (Note the substitution of this more general word, that used of the Wedding Garment in the parable (Mt 22!), where also it is a ἱμάτιον.) It may be noted that both our citations illustrate Luke’s form of the Logion (655), in which the assailant snatches the outer…
Read the full entry →γυμνός (gumnos) — naked.
γυμνός, ή, όν,
naked, unclad, γ. περ ἐών [Refs 8th c.BC+]: comparative, Ἴρου γυμνότερος [Refs 5th c.AD+]; γυμνὸν στάδιον, opposed to ὁπλιτοδρόμος, [Refs 5th c.BC+]
2. unarmed, οὐδ᾽ ὑπέμεινε Πάτροκλον, γυμνόν περ ἐόντ᾽ ἐν δηϊοτῆτι [Refs 8th c.BC+]parts not covered by armour, exposed parts, [Refs 5th c.BC+]; especially right side (the left being covered by the shields), [Refs 5th c.BC+]
3. of things bare, γ. τόξον an uncoveredbow,i.e. taken out of the case, [Refs 8th c.BC+]
4. c.genitive, stripped of a thing, κολεοῦ γ. φάσγανον [Refs 5th c.BC+]: comparative ἀνδριάντων -ότερος [Refs 1st c.AD+]
γυμνός
gumnos
of uncertain affinity; nude (absolute or relative, literal or
figurative):--naked.
γυμνός, ή, όν
Adj
wearing only the under-garment, bare
γυμνός gymnos 15x
naked, without clothing, Mk. 14:51, 52; without the upper garment, and clad only with an inner garment or tunic, Jn. 21:7; poorly or meanly clad, destitute of proper and sufficient clothing, Mt. 25:36, 38, 43, 44; Acts 19:16; Jas. 2:15; met. unclothed with a body, 2 Cor. 5:3; not covered, uncovered, open, manifest, Heb. 4:13; bare, mere, 1 Cor. 15:37; naked of spiritual clothing, Rev.…
Read the full entry →γυμνός naked, unclad, Od., etc.
unarmed, Il., etc.:— τὰ γυμνά the parts not covered by armour, the exposed parts, Thuc., Xen.: esp. the right side (the left being covered by the shields), Thuc.
of things, γυμνὸν τόξον an uncovered bow, i. e. taken out of the case, Od.
c. gen. stripped of a thing, Hdt., Aesch.
in common language γυμνός meant lightly clad, i. e. in the tunic only (χιτών), without the mantle (ἱμάτιον), Lat. nudus, Hes., Xen.
bare, mere, NTest.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
Naked
This word denotes (1) absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Sam. 19:24; Isa. 47:3; comp. Mark…
In the Bible, often means no more than "not fully dressed." So in Joh 21:7, Peter is said to have been "naked," that is, he had laid off his outer garment, and had on only his inner garment or tunic. See GARMENT. So probably in Isa 20:2 Mic 1:8 Ac 19:16. Sometimes poorness and insufficiency of clothing are meant, as in Jas 2:15. So in Isa 58:7 2Co 11:27. A nation is said to be "naked," when stripped of its defenses, wealth, etc., Ge 42:9
15 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 28 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.
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 δʼ ὑπὸ τῆς πληγῆς ἀνεκόπη καὶ εἰς αὑτὴν ὑποχωρήσασα γυμνὴν ἀφίησι τὴν γῆν ὁδὸν Ἑβραίοις εἶναι καὶ φυγήν.
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
καὶ δηλῶσαί σοι περὶ Διογᾶτος τοῦ ἀδελφοῦ, ὡς ἐναυάγησεν κατὰ Πτολεμαΐδα καὶ ἦλθέ μοι γυμνὸς κεκινδυνευκώς. εὐθέως ἠγόρασα αὐτῶι στολήν τε καὶ ἐνέδυσα αὐ τὸν καὶ ἔστη προσδεόμενος, ἵνα
Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς Φαρμοῦθι ι. Διονυσ ἐξηγ σεσημείωμαι. Αἴλιος Διογ γυμνα σεσημμείωμαι.
σθαι … … χρυσίου μναιαῖα … … … α … ρασιτ … εἰσγενο… α γυμνα… … … … ν … ν μενεωρ … … … ν Ἀρτεμιδώραν ε
The Greek word εὑρίσκω (i.e., *heuriskō*) means 'to find' and can refer to both literal and figurative discoveries. It encompasses a range of meanings from locating something after a search to acquiring knowledge or understanding. In the New Testament, it appears in various contexts, such as finding people or truths (e.g., Matthew 7:7). The entries do not show significant disagreement.
εὑρίσκω,
[in LXX chiefly for מצא, also for נשׂג hi., etc. ;]
to find, with or without previous search: absol., opp. to ζητέω, Mt 7:7, 8 Lk 11:9, 10; c. acc., Mt 2:8, Mk 1:37, Ac 13:22, II Ti 1:17, al.; pass., οὐχ εὑ., of disappearance, He 11:5, Re 16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, v. Mayor, ICC, in l.), II Pe 3:10, WH, R, mg. Metaph.…
Read the full entry →εὑρίσκω ; impf. εὕρισκον (Mk. xiv. 55 [RG ΤΊ; Lk. xix. 48 [RG‘I’]; Acts vii. 11 [exe. Tr WH]) and more rarely ηὕρισκον (cf. Kiihner § 343, i. 825 sq. [esp. Veitch s. v. fin. ] and reff. under evdoxéw) ; fut. εὑρήσω; pf. εὕρηκα; 1 aor. εὕρησα (which aor., unknown to the earlier Grks., occurs in Aesop. f. 131 [f. 41 ed. Furia, p. 333 ed. Cor.]; Maneth. 5, 137 and in Byzant. writ.; cf. Lob. ad Phryn. p. 721; W. 86 (82); [cf. B. 36 (31)]), Rev. xviii. 14 Ree. ; 2 aor. εὗρον, 1 pers. plur. in Alex. form | WH. App. Ρ. 164; B. 39 (34); W. § 13,1 (see ἀπέρχομαι) | εὕραμεν, Lk. xxiii. 2 T Tr WH, 3 pers. plur. εὗραν, Lk. viii. 35 Tr WH; Acts v. 10 Tr (in Sept. often εὕροσαν) ; Pass., pres. εὑρίσκομαι ; impf. 3 pers. sing. εὑρίσκετο, Heb. xi. 5 RG, ηὑρίσκετο 1, Τ Tr WH, (cf. Bleek and Delitzsch ad loe. [Veitch u. 5.7); 1 aor. εὑρέθην ; fut. εὑρεθήσομαι ; 2 aor. mid. εὑρόμην and later εὑράμην (Heb.…
Read the full entry →εὑρίσκω. P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις, “for I cannot find the entry in the books” (Edd.), P Tebt I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπόμνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man has left the country and is not to be found,” P Oxy IV. 743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it was discovered that he had neither received nor paid anything,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι. For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305 (ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν ἐκεῖσαι εὑρήκαμεν τὸν…
Read the full entry →εὑρίσκω (ehuriskō) — to find/meet.
εὑρίσκω,
imperfect ηὕρισκον or εὕρ- [Refs 5th c.BC+]: future εὑρήσω [Refs 5th c.BC+]: aorist 2 εὗρον [Refs 8th c.BC+]; 3rd.pers. plural εὕροσαν [LXX+1st c.AD+]; Epic dialect infinitive εὑρέμεναι [Refs 8th c.BC+]: later aorist 1 εὕρησα [Refs 4th c.AD+]; εὗρα variant in [NT+2nd c.AD+]: perfect εὕρηκα [Refs 5th c.BC+], perfect imperative 2nd pers. singular εὕρηκε [Refs 4th c.BC+]:—middle, future εὑρήσομαι [Refs 5th c.BC+]: aorist 2 εὑρόμην [Refs 8th c.BC+]: aorist 1 εὑράμην [NT+8th c.BC+]:—passive, future εὑρεθήσομαι [Refs 5th c.BC+]: aorist 1 ηὑρέθην or εὑρέθην [Refs 5th c.BC+], etc.: perfect ηὕρημαι or εὕρ- [Refs 8th c.BC+] has only aorist active and middle, except ἔθ᾽ εὑρίσκω (variant{ἐφευρίσκω}) [Refs 8th c.BC+]: the augment is seldom found in Papyri, ηὕρισκεν [Refs 3rd c.BC+]; never in those of [Refs 4th c.BC+]:—find, εὗρεν δ᾽…
Read the full entry →εὑρίσκω
heurisko
heuro hyoo'-ro, which
(together with another cognate form)
heureo hyoo-reh'-o is used for it in all the tenses
except the present and imperfect
to find (literally or figuratively):--find, get, obtain, perceive,
see.
εὑρίσκω
v.
I find
εὑρίσκω heuriskō 176x
to find, to meet with; Mt. 18:28; 20:6; to find out, to detect, discover, Lk. 23:2, 4, 14; to acquire, obtain, win, gain, Lk. 1:30; 9:12; to find mentally, to comprehend, recognize, Acts 17:27; Rom. 7:21; to find by experience, observe, gather, Rom. 7:18; to devise as feasible, Lk. 5:19; 19:48
εὑρίσκω to find, Hom., etc.:—c. part. to find that, Hdt.; and in Pass., ἢν εὑρεθῆις δίκαιος ὤν Soph.
c. inf., εὕρισκε πρῆγμά οἱ εἶναι found that the thing for him was, Hdt.
to find out, discover, Hom., etc.; cf. εὕρημα II:—so in Mid. to find out for oneself, Od.
to devise, invent, Aesch., etc.:—Mid., τὰ δ᾽ ἔργα τοὺς λόγους εὑρίσκεται deeds make themselves words, i. e. speak for themselves, Soph.
to find, get, gain, procure, Pind., Soph., etc.:—Mid. to get for oneself, bring on oneself, κακὸν εὕρετο Od.; αὐτὸς εὑρόμην πόνους Aesch.
of merchandise, to find a purchaser, to fetch, earn, πολλὸν χρυσίον εὑροῦσα having fetched a large sum, Hdt.; ἀποδίδοται τοῦ εὑρόντος sells for what it will fetch, Xen.
Verb-FPI-1P — Verb · future · passive · indicative · first person · pluralfuture passive indicative — an action still to come.
V-FPI-1P Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: first Number: Plural
177 occurrences in the New Testament, rendered 56 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 176 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 253 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.
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
r … Ζήνωνι χαίρειν. περὶ ὧν μοι ἐνετείλω περί τε τοῦ γαυνάκου καὶ οὐχ εὑρήκαμεν, οὐδὲ γνάφαλλα ὡσαύτως. χαλκοῦς οὔ φησι ὁ δεῖνα λαβεῖν εἰς τὸ φόρετρον τοῦ ὀρόβου.
καθότι ἔγραψας, ἀπεστάλκαμεν κομίζοντα Ζωίλον ἐρίφους δεδαρμένους β, ὄρτυγας λδ, περιστεριδεῖς δὲ οὐκ ἠδυνάσθημεν εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη.
r Δημοκράτης Ζήνωνι χαίρειν. τὰ σκήνεια τῆς σκηνῆς εὕρηκα βεβρωμένα, ἑωράκην δὲ ἐν τοῖς Δημέου καὶ παρʼ Ἑλένωι ἰτέινα ὀρθὰ καὶ ἐπιτήδεια. καλῶς