2 Peter 2:5 — Word Study
N1904καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
BSAandkai [the] ancientarchaios [original, from the beginning of time] worldkosmos notou He spared,pheidomai▸ [treat leniently, have mercy on] butalla one of eightogdoos [one of eight, a small remnant] NoahNōe [a righteous patriarch] of righteousnessdikaiosunē [living according to God's will, moral integrity] a heraldkērux [herald, messenger] preservedphulassō▸ [kept safe, protected] [the] flood uponkataklusmos [deluge, catastrophic overflow] [the] worldkosmos of [the] ungodlyasebēs [irreverent, wicked] having brought in,epagō▸ [inflicted, sent upon]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| ἀρχαίου | [the] ancient | Adjective, genitive, singular |
| κόσμου | world | Noun, genitive, singular |
| οὐκ | not | Particle, negative |
| ἐφείσατο, | He spared, | Verb, aorist, middle deponent |
| ἀλλ᾽ | but | Conjunction |
| ὄγδοον | one of eight | Adjective, accusative, singular |
| Νῶε | Noah | Noun, proper name, indeclinable |
| δικαιοσύνης | of righteousness | Noun, genitive, singular |
| κήρυκα | a herald | Noun, accusative, singular |
| ἐφύλαξεν | preserved | Verb, aorist, active |
| κατακλυσμὸν | [the] flood upon | Noun, accusative, singular |
| κόσμῳ | [the] world | Noun, dative, singular |
| ἀσεβῶν | of [the] ungodly | Adjective, genitive, plural |
| ἐπάξας, | having brought in, | Verb, aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | if He did not spare the ancient world when He brought the flood on its ungodly people, but preserved Noah, a preacher of righteousness, among the eight; |
| KJV | And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; |
| ASV | and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly; |
| YLT | and the old world did not spare, but the eighth person, Noah, of righteousness a preacher, did keep, a flood on the world of the impious having brought, |
| WEB | and didn’t spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly, |
| BBE | And did not have mercy on the world which then was, but only kept safe Noah, a preacher of righteousness, with seven others, when he let loose the waters over the world of the evil-doers; |
Where they part company is ἀσεβῶν — see How Translations Differ.
The sentence has a main clause with two subordinate clauses that elaborate on the actions taken by God and the preservation of Noah.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐπάγω
verbφείδομαι
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 Peter 2:5
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 — God's Judgment and Preservationgenerated
2 Peter 2:5 is set in a context where the author warns about the consequences of false teachings and ungodliness. He reminds the readers of God's past judgments, like the flood in Noah's time, to illustrate that God knows how to deliver the righteous while punishing the wicked. This passage serves as a sobering reminder of God's justice and mercy, emphasizing the importance of living righteously.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 6:1–8 | Now when men began to multiply on the face of the earth and daughters were born to them, |
| 2 | Job 22:15–16 | Will you stay on the ancient path that wicked men have trod? |
| 3 | Matthew 24:37–39 | As it was in the days of Noah, so will it be at the coming of the Son of Man. |
| 4 | Luke 17:26–27 | Just as it was in the days of Noah, so also will it be in the days of the Son of Man: |
| 5 | Hebrews 11:7 | By faith Noah, when warned about things not yet seen, in godly fear built an ark to save his family. By faith he condemned the world and became heir of the righteousness that comes by faith. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — ἀσεβής, asebēsgenerated
The word ἀσεβῶν is a genitive plural form of ἀσεβής, meaning 'ungodly' or 'wicked.' It describes those who live in rebellion against God and His standards. The parsing indicates it functions as an adjective, qualifying the noun 'people' in this verse.
This term highlights the moral condition of the world during Noah's time, emphasizing their irreverence and wickedness, which ultimately led to their judgment through the flood.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible uses the term ungodly, which is consistent with the KJV and WEB. The ASV also uses ungodly, while the YLT translates it as impious, reflecting a similar meaning.
Where the translations differ is in the rendering of ἀσεβῶν. The KJV and WEB use ungodly, while YLT opts for impious.
Sentence Structuregenerated
The main verb of the verse is ἐφείσατο, He spared, which governs the entire clause. It is followed by a subordinate clause that describes the action of bringing the flood and a participial phrase that identifies Noah as a preacher of righteousness.
The structure shows a clear contrast between God's judgment on the ungodly and His preservation of Noah, illustrating the dual themes of judgment and mercy.
Septuagint Backgroundgenerated
ἀσεβῶν corresponds to the Hebrew word רָשָׁע, which means 'wicked' or 'criminal.' This connection emphasizes the moral failure of the people in Noah's time, as portrayed in the Septuagint.
The term κατακλυσμὸν refers to the flood, which is translated from the Hebrew מַבּוּל, specifically indicating the catastrophic overflow that occurred during Noah's time.
In plain words — the whole versegenerated
2 Peter 2:5 reminds us that God did not spare the ancient world from judgment but saved Noah, who preached righteousness. This shows God's justice in punishing the wicked while preserving the faithful.
Frequently Asked Questionsgenerated
It indicates that God executed judgment on the wicked people of that time, demonstrating His justice.
Noah is presented as a righteous man who preached to the ungodly, serving as an example of faithfulness amidst widespread corruption.
This title highlights Noah's role in warning others about God's impending judgment and calling them to repentance.
It serves as a historical example of God's judgment against sin, reinforcing the message that false teachers will also face consequences.
Reflection Questionsgenerated
- In what ways can I be a messenger of righteousness in my community, like Noah?
- How does understanding God's judgment in the past affect my view of His justice today?
- What does it mean for me to live righteously in a world that often disregards God's standards?
- How can I encourage others to turn from ungodliness, as Noah did?
The early church on this verse — how the Fathers read it
Several early church Fathers reflect on this verse, discussing themes of judgment and mercy in God's actions.
Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him.Early Church Fathers on 2 Peter 2 →
Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world;Early Church Fathers on 2 Peter 2 →
The ungodliness of those who lived in the time from Adam to Noah was what caused the flood.Early Church Fathers on 2 Peter 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Peter 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd spared not the old world,.... In distinction from the present world, that now is; which was, as it were, formed anew out of that which was destroyed by the deluge.
Read John Gill on 2 Peter 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; Eighth - i:e., Noah and seven others.
Read Robert Jamieson on 2 Peter 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd spared not the old world: the world, for men in the world, viz. those that lived in it before the flood. But saved Noah the eighth person; viz. together with the other seven, his wife, three sons, and their wives, . Noah may be particularly named, because God had a special respect to him, and for his sake spared others. A preacher: constituted to be so by Divine authority and commission. Of righteousness: i.e. not only: 1. Of the righteousness of God, who had threatened to destroy the world for its wickedness; but: 2. Of the righteousness of Christ upon all them that should believe. It is not to be doubted but he preached the same righteousness whereof he himself was heir, and that was…
Read Matthew Poole on 2 Peter 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; Ver. 5. Bringing in the flood] And so burying them all in one universal grave of waters. In this universal deluge God swept away all: as if he had blotted that out of his title, Exodus 34:6, and now took up that emperor’ s motto, Fiat iustitia et pereat mundus, Let justice be done, though the whole world be undone.
Read John Trapp on 2 Peter 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) And spared not the old world.—The fact that the Flood is taken as the second instance of divine vengeance gives us no clue as to the source of the first instance. In the Book of Enoch the Flood follows closely upon the sin of the angels, as in Genesis 6 upon that of the sons of God, so that in either case the first instance would naturally suggest the second. Noah the eighth person.—According to a common Greek idiom, this means Noah and seven others; and the point of it is that the punishment must have been signal indeed if only eight persons out of a whole world escaped. The coincidence with 1 Peter 3:20 must not pass unobserved, especially as there the mention of “spirits in prison”…
Read Charles John Ellicott on 2 Peter 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Spared not the old world] The apostle's argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity. Saved Noah the eighth] Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from 1 Peter 3:20, that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah's wife seven; and Noah himself the eighth. The form of expression, ογδοονΝωε, Noah the eighth, i.e. Noah and seven more, is most…
Read AdamClarke on 2 Peter 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. and spared not the old world …] The à fortiori argument is continued, and enters on the series of typical examples of judgments which St Peter had heard from our Lord’s lips in Luke 17:26-29. In regard to this instance we note the parallelism with 1 Peter 3:20, extending even to the stress laid on the number of those who were rescued from the destruction—“Noah, the eighth person,” is, according to a common idiom, equivalent to “Noah and seven others.” The nouns in the clause that follows are remarkable as being all without the article in the Greek.bringing in the flood upon the world of the ungodly] The description of Noah as “a preacher of righteousness” has no verbal counterpart in the…
Read Cambridge on 2 Peter 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd spared not the old world - The world before the flood. The argument here is, that he cut off that wicked race, and thus showed that he would punish the guilty.
Read Albert Barnes on 2 Peter 2 →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
if He did not spare the ancient world when He brought the flood on its ungodly people, but preserved Noah, a preacher of righteousness, among the eight;
and didn’t spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly,
if He did not spare the ancient world when He brought the flood on its ungodly people, but preserved Noah, a preacher of righteousness, among the eight;
and if he did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others, when God brought a flood on an ungodly world,
Tyndale line
And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;
and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;
and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;
And spared not the old world, but saved Noah the eighth person , a preacher of righteousness, bringing the flood upon the world of the ungodly;
Neither hath spared the olde worlde, but saued Noe the eight person a preacher of righteousnesse, and brought in the flood vpon the world of the vngodly,
Strictly literal
and spared not [the] old world, but preserved Noe, [the] eighth, a preacher of righteousness, having brought in [the] flood upon [the] world of [the] ungodly;
and the old world did not spare, but the eighth person, Noah, of righteousness a preacher, did keep, a flood on the world of the impious having brought,
and did not spare the old world, but kept the eighth person, Noah, a preacher of righteousness, having brought a flood on the world of the impious,
Also, he did not spare the ancient world. Instead, he preserved Noah, who was a herald of righteousness, along with seven others, when he brought a flood on the world of the ungodly.
From the Latin
And spared not the original world, but preserved Noe, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly.
Simplified
God didn't spare the ancient world either, but he protected Noah who told people about the God who did right. He was one of the eight who were saved when God sent a flood upon a world of evil people.
And did not have mercy on the world which then was, but only kept safe Noah, a preacher of righteousness, with seven others, when he let loose the waters over the world of the evil-doers;
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.
Et originali mundo non pepercit, sed octavum Noë justitiæ præconem custodivit, diluvium mundo impiorum inducens.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܥܠ ܥܠܡܐ ܩܕܡܝܐ ܠܐ ܚܣ ܐܠܐ ܠܢܘܚ ܕܬܡܢܝܐ ܟܪܘܙܐ ܕܟܐܢܘܬܐ ܢܛܪ ܟܕ ܛܘܦܢܐ ܥܠ ܥܠܡܐ ܕܪܫܝܥܐ ܐܝܬܝ
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.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
The standard critical text of the New Testament.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
The previous edition, still widely cited.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
The Society of Biblical Literature edition, freely licensed.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
An independent critical text built from the oldest witnesses then known.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
A recent critical edition following documentary evidence closely.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
The reading of the majority of surviving manuscripts.
καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο, ἀλλ᾽ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας,
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 Peter 2:5
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.
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 ἀρχαῖος (i.e., *archaios*) means original or ancient, derived from the root for 'beginning' (ἀρχή). It covers a range of meanings related to age and origin, often contrasting with terms like καινός (new) and παλαιός (old). In the New Testament, it appears in contexts referring to ancient times or original disciples, such as in Matthew 5:21 and Acts 21:16.
WE should go astray, if we regarded one of these words as expressing a higher antiquity than the other, and at all sought in this the distinction between them. On the contrary, this remoter antiquity will be expressed now by one, now by the other. *Apyaios, expressing that which was from the beginning (ἀρχήν, ἀπ᾽ apyijs), must, if we accept this as the first beginning of all, be older than person or thing that is merely παλαιός, as having existed a long time ago (πάλαι) ; whilst on the other hand there may be so many later beginnings, that it is quite possible to conceive the παλαιός as older than the ἀρχαῖος. Donaldson (New Cratylus, p. 19) writes: ‘ As the word archeology is already appropriated to the discussion of those subjects of which the antiquity is only comparative, it would be consistent with the usual distinction between ἀρχαῖος and παλαιός to give the name of palewology to…
Read the full entry →ἀρχαῖος, -αία, -αῖον
(< ἀρχή),
[in LXX chiefly for קֶדֶם;]
original, ancient: Mt 5:21, 33, Lk 9:8, 19, Ac 15:7, 21 21:16, II Co 5:17, II Pe 2:5, Re 12:9 20:2.†
SYN.: παλαιός, old, without the reference to beginning and origin contained in ἀ. The distinction is observed in π. (MM, s.v.). ἀ. is the antithesis to καινός: παλ. to νέος (v. Westc., He., 223; Cremer, 116).
ἀρχαῖος, -αία, -αἴον, (fr. ἀρχή beginning, hence) prop. that has been from the beginning, original, primeval, old, ancient, used of men, things, times, conditions: Lk. ix. 8,19; Acts xv. 7, 21; xxi. 16; 2 Pet. ii. 5; Rev. xii. 9; Xx. 2; of ἀρχαῖοι the ancients, the early Israelites: Mt. y. 21, 27 [Ree.], 33; τὰ ἀρχαῖα the man’s previous moral condition: 2 Co. v. 17. (In Grk. writ. fr. Pind. and Hat. down.)
ἀρχαῖος. That this word retains in general the sense of orzginal, as distinguished from παλαιός -- o/d, is seen commonly in vernacular sources asin the NT. Thus Ac 211%, where Mnason is described as an ἀρχαῖος μαθητής, ‘‘an originad disciple,” one who belongs to the “‘beginning of the Gospel” (Phil 4}5), is illustrated by A/agn 2154, a contemporary inscription, where an ἀρχαῖος μύστης inscribes an ἀρχαῖος χρησμός: the ‘‘ancient initiate” is opposed to the neophyte, the “‘ancient oracle” to one just uttered—the citation is made by Thieme, p. 26. So BGU III. 992%-® (B.c. 160) καθὰ καὶ of ἀρχαῖοι κύριοι ἐκ[έκ]τηντο, “‘the original owners.” It is from the meaning “ original” that τὸ ἀρχαῖον becomes a term for ‘‘capital,” as in Epicteta, A/ichel Toorvili.8 (Thera, c, B.C. 200), or ‘‘ principal,” as Sy// 5176f »…
Read the full entry →ἀρχαῖος (archaios) — ancient.
ἀρχαῖος, α, ον,
(ἀρχή I) from the beginning or origin:
I. mostly of things, ancient, σκότος[Refs 5th c.BC+]; χερὸς σῆς πίστιν ἀρχαίαν faith firm for ever, [Refs]
I.2. old-fashioned, antiquated, [Refs 5th c.BC+]; of literary style, [Refs 4th c.BC+]
I.2. b simple, silly, [Refs 5th c.BC+]
I.3. ancient, former, τὸ ἀ. ῥέεθον[Refs 5th c.BC+]; οἱ ἀ., opposed to οἱ ὕστερον, [Refs 5th c.BC+]
I.4. old, worn out, ὑποδήματα[Refs 5th c.BC+]
II. of persons, Θέμιν.. ἀρχαίαν ἄλοχον Διός[Refs 5th c.BC+]; ἀ. θεαί, of the Erinyes, [Refs 5th c.BC+]; οἱ ἀ. the Ancients, name given by [Refs 4th c.BC+] to the pre-Socratics, [Refs]; in Lit. Crit., ancient, classical writers, [Refs 4th c.BC+], the philosophers down to Aristotle, [Refs]; in NT, the Fathers…
ἀρχαῖος
archaios
from 746; original or primeval:--(them of) old (time).
see GREEK for 746
ἀρχαῖος, αία, αῖον
Adj
original, primitive, ancient
ἀρχαῖος archaios 11x
old, ancient, of former age, Mt. 5:21, 33; of long standing, old, veteran, Acts 21:16; ἀφ’ ἡμερῶν ἀρχαίων, from early days, from an early period, of the Gospel, Acts 15:7
ἀρχαῖος ἀρχή 1 from the beginning:
of things, ancient, primeval, olden, Hdt., attic
like ἀρχαϊκός, old-fashioned, antiquated, primitive, Aesch., Ar.
ancient, former, τὸ ἀρχ. ῥέεθρον Hdt., etc.
of persons, ancient, old, Aesch., Thuc., etc.: οἱ ἀρχαῖοι the Ancients, the old Fathers, Prophets, NTest.
adv. ἀρχαίως, anciently, Dem.; so, τὸ ἀρχαῖον, ionic contr. τὠρχαῖον Hdt., attic τἀρχαῖον Aesch.
in olden style, Plat., Aeschin.
as Subst., τὸ ἀρχαῖον, the original sum, the principal, Lat. sors, Ar., Oratt.
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
an'-shent: This word renders several Hebrew words:
(1) qedhem, which denotes "beforetime," "yore"; generally the remote past (compare De 33:15, "ancient mountains"; Jud 5:21, Kishon, the "ancient river"; Isa 19:11 "ancient kings").
(2) zaqen, "old" in years. Whereas the King James Version generally renders the word by "old" (or "elders" when the plural form is found) in six cases "ancient" is used and "ancients" in nine cases. See ANCIENTS.
(3) `olam, which denotes "long duration" --past or future. In regard to the past it suggests remote antiquity. The connotation may be discovered in such expressions as: "the years of ancient times" (Ps 77:5); "ancient land-mark" or "paths"…
12 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰ γάρ τις ἐθελήσειε τὴν αἰτίαν ἧς ἕνεκα τόδε τὸ πᾶν ἐδημιουργεῖτο διερευνᾶσθαι, δοκεῖ μοι μὴ διαμαρτεῖν σκοποῦ φάμενος, ὅπερ καὶ τῶν ἀρχαίων εἶπέ τις, ἀγαθὸν εἶναι τὸν πατέρα καὶ ποιητήν·
θαυμάσῃ δὲ μηδεὶς τοῦ λόγου τὸ παράδοξον, εἰ ἀρχαίοις ἀνθρώποις καὶ πονηρίας ἀπείροις εὑρέθη σωτηρίας ὁδὸς καὶ διὰ θαλάσσης εἴτε κατὰ βούλησιν θεοῦ εἴτε κατὰ ταὐτόματον,
Ἀλλ̓ ἵνα τῶν ἀρχαίων ὑποδειγμάτων παυσώμεθα, ἔλθωμεν ἐπὶ τοὺς ἔγγιστα γενομένους ἀθλητάς: λάβωμεν τῆς γενεᾶς ἡμῶν τὰ γενναῖα ὑποδείγματα.
τὸν πύργον καὶ τὸ προνήσιον καὶ τοὺς πεπραμένους ὑπὸ τοῦ προφήτου τόπους λαάρχου τινὸς ἀρχαίου γεγονέναι καὶ ὑποπίπτειν τῷ ἰδίῳ λόγῳ ἐν ἐπικρίσει τετάχαμεν διὰ τὸ τοὺς πρεσβυτέρους μὴ
συνεκρίθη τῶι β ἔτει ὑπὸ Σεππίου Ῥούφου. τοῦ ἐγκαλουμένου διατεταμένου ἀπόδειξιν ἐπί τε τῶν ἀρχαίων ἢ ὧν ἐὰν συστήσωσιν ὑπομένειν ἐκέλευον. τὸ δʼ αὐτὸ καὶ τῶν πρεσβυτέρων ὑπεχομένων ὑπερεθέμην
παλαιᾶς συνπεπτωκυίας ἀπὸ μέρους, ὅσων ἐστὶν τῶν ὅλων μέτρων καὶ πηχισμῶν, ἐπὶ τοῖς οὖσι ἀρχαίοις θεμελίοις καὶ περιμέτροις ἐν τῇ οὔσῃ αὐτῶν διαθέσει ὧν γείτονες πάντων νότου Κατοίτου τοῦ
κόσμος (kosmos) is derived from a root meaning 'order' or 'decoration.' It encompasses a range of meanings from 'ornament' to 'the universe' and 'mankind.' In the New Testament, it refers to the material world, human society, and worldly affairs, with verses such as 1 Peter 3:3 highlighting its use for adornment. The term also carries ethical connotations, often contrasting the godly with the ungodly.
Κόσμος our Translators have rendered ‘ world’ in every instance but one (1 Pet. iii. 3); αἰών often, though by no means invariably so; for (not to speak of εἰς αἰῶνα) see Ephes. ii. 2, 7; Col.i. 26. It may be a question whether we might not have made more use of ‘age’ in our Version: we have employed it but rarely,—only, indeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now: but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, our Translators did not mark the difference between κόσμος (=mundus), the world contemplated under aspects of space, and αἰών (=seculum), the same contemplated under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as…
Read the full entry →κόσμος, -ου, ὃ; 1. in Grk. writ. fr. Hom. down, an apt and harmonious arrangement or constitution, order. 2. asin Grk. writ. fr. Hom. down, ornament, decoration, adornment: évdicews ἱματίων, 1 Pet. iii. 3 (Sir. vi. 30; xxi. 21; 2 Mace. ii. 2: Sept. for nay of the arrangement of the stars, ‘the heavenly hosts,’ as the ornament of the heavens, Gen. ii. 1; Deut. iv. 19; xvii. 3; Is. xxiv. 21; xl. 26; besides occasionally for “y; twice for NINDA, Prov. xx. 29; Is. iii. 19). 3. the world, i. e. the universe (quem κόσμον Graeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Plin. h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plut. de place. philos. 2, 1, 1 p. 886 ¢.; but ace. to other accounts he used it of the heavens, Diog. L. 8, 48, of which it is used several times also by other Grk. writ. [see Menag. on Diog.…
Read the full entry →κόσμος. Interesting exx. of ὁ κόσμος, ‘‘ the world,” are afforded by OG/S 4583 (c. B.C. 9) (= Priene 105), where the birthday of the divine Augustus is referred to as the beginning of good news to the world—ptev δὲ τῶι κόσμωι τῶν δι᾽ αὐτὸν εὐανγελίζων ἡ γενέθλιος] τοῦ θεοῦ, and Sy// 376%! where, on the occasion of the proclamation of the freedom of all the Greeks at the Isthmian games in a.D. 67, the Emperor Nero is described as 6 τοῦ παντὸς κόσμου κύριος Νέρων. With the hyperbolical usage in Rom 15. we may compare a sepulchral inscr, from Egypt, in which a certain Seratus states that he lies between mother and brother—éy καὶ ἡ σωφροσύνη κατὰ τὸν κόσμον λελάληται (Archiv ν. p. 169, No. 245): see also P Lond 98110 (iv/a.p.) (= III. p. 242, Chrest. I. p. 157) ἡ yap εὐφημία σου, πάτερ, περιεκύκλωσεν τὸν κ[όσ]μον ὅλον ὡς ἀγαθὸν marépa—a letter to a bishop. Other exx. of the word are ΟΟ 15…
Read the full entry →κόσμος (kosmos) — world.
κόσμος, ὁ,
order, κατὰ κόσμον in order, duly, εὖ κατὰ κ. [Refs 8th c.BC+]; οὐ κατὰ κ. shamefully, [Refs 8th c.BC+] to sit in order, [Refs 8th c.BC+]; κ. φέρειν bear becomingly, [Refs 5th c.BC+]; κόσμῳ οὐδενὶ κοσμηθέντες in no sort of order, [Refs 5th c.BC+]; φεύγειν, ἀπιέναι οὐδενὶ κ., [Refs], etc.; ἀτάκτως καὶ οὐδενὶ κ. [Refs 5th c.BC+]; οὐκέτι τὸν αὐτὸν κ. no longer in the same order, [Refs 5th c.BC+]: generally, of things, natural order, γίνεται τῶν τεταρταίων ἡ κατάστασις ἐκ τούτου τοῦ κ. [Refs 5th c.BC+]
2. good order, good behaviour [Refs 5th c.BC+]; κ. χείρ, of a beggar, [Refs 2nd c.AD+]; κοῖλος μήν short month, [Refs 4th c.BC+]; ἐξηγεομένων.. τὸν κ. αὐτοῦ the…
κόσμος
kosmos
probably from the base of 2865; orderly arrangement, i.e. decoration;
by implication, the world (in a wide or narrow sense, including its
inhabitants, literally or figuratively (morally)):--adorning, world.
see GREEK for 2865
κόσμος, ου, ὁ
n.m.
the world, universe
κόσμος kosmos 186x
(1) pr. order, regular disposition; ornament, decoration, embellishment, 1 Pet. 3:3; (2) the world, the material universe, Mt. 13:35; the world, the aggregate of sensitive existence, 1 Cor. 4:9; the lower world, the earth, Mk. 16:15; the world, the aggregate of mankind, Mt. 5:14; the world, the public, Jn. 7:4; in NT the present order of things, the secular world, Jn. 18:36; the human race external to the Jewish nation, the heathen world, Read the full entry →
κόσμος κόσμος, ου, order, κόσμῳ and κατὰ κόσμον in order, duly, Il., etc.; μὰψ ἀτὰρ οὐ κατὰ κόσμον id. Il.; οὐδενὶ κόσμῳ in no sort of order, Hdt., attic
good order, good behaviour, decency, Aesch., Dem.
the form, fashion of a thing, Od., Hdt.
of states, order, government, Hdt., Thuc.
an ornament, decoration, embellishment, dress, Il., etc.; esp. of women, Lat. mundus muliebris, id. Il., Hes., etc.:—in pl. ornaments, Aesch., etc.
metaph. honour, credit, Hdt., Soph., etc.
a regulator, title of the chief magistrate in Crete, Arist.
the world or universe, from its perfect order, Lat. mundus, Plat., etc.
mankind, as we use "the world," NTest.
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
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
187 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 185 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 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον.
τοῦ κόσμου φυλάξας … … βοηθείας υ … … … ον … δὲ καὶ τοῦ μηδενα
τῶν ἐξ ἀμφοτέρων τέκνων μέρη δύο ἀκολούθως τῇ τῶν … ων γνώμῃ παρέξ γυναικείου κόσμου, ἐφʼ ὃν χρόνον περίεστι ὁ εἷς καὶ ἕκαστος αὐτῶν ὁλοσχερῆ ἐξουσίαν πωλεῖν ὑποτίθεσθαι χρᾶσθαι
δὲ δυσὶ θυγατρᾶσι Ταορσενούφι καὶ Τεφορσάϊτι, χωρὶς οὗ προφέρεται κατεσκευακέναι αὐταῖς χρυσοῦ καὶ ἀργύρου κόσμου καὶ ἱματισμοῦ, δοῦναι εἰς θαλλισμοῦ λόγον ἑκάστῃ ἀργυρίου δραχμὰς ε … , πρὸς τοὺς
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 φείδομαι (pheidomai) means 'to spare' or 'to forbear.' It is used in contexts involving mercy or restraint, such as sparing people or resources. In the New Testament, it appears in verses like 2 Corinthians 13:2 and Romans 8:32. The entries suggest a range of meanings, including being thrifty and having consideration for others.
φείδομαι
[in LXX for חמל, חוּס, חשׂךְ, etc. ;]
to spare: II Co 13:2; c. gen. pers., Ac 20:29, Ro 8:32 11:21, I Co 7:28, II Co 1:23, II Pe 2:4, 5; c. inf., to forbear, II Co 12:6.†
φείδομαι ; fut. φείσομαι; 1 aor. ἐφεισάμην ; depon. mid.; fr. Hom. down; Sept. for on, Din, JwN (to keep back); to spare: absol. 2 Co. xiii. 2; τινός, to spare one [W. § 30, 10d.; B. § 132, 15], Acts xx. 29; Ro. viii. 82; xi. 21; 1 Co. vii. 28; 2Co. i. 23; 2 Pet. ii. 4sq.5 to abstain [A. V. forbear], an inf. denoting the act abstained from being supplied from the context : καυχᾶσθαι, 2 Co. xii. 6 (μὴ φείδου -- se. διδάσκειν — εἰ ἔχεις διδάσκειν, Xen. Cyr. 1, 6, 35; with the inf. added, λέγειν κακά, Eur. Or. 393; δρᾶσαϊ τι τῶν τυραννικῶν, Plat. de rep. 9 p. 574 b.).
φείδομαι, ‘spare,’ c. gen. pers., as in Ac 207%, a/.: cf. P Par 63185 (B.c. 164) (= P Petr III. p. 31) τῶν ἄλλων ἀδυνατούντων φείσεσθε, ‘you must spare the others who are incapable” (Mahaffy), and P Oxy VII. 1065° (iii/A.D.) ὥσπερ [oli θεοὶ οὐκ ἐφίσαντό plo]v, οὕτως κἀγὼ θεῶν] οὐ φίσΊομαι, ‘as the gods have not spared me, so will I not spare the gods,” an interesting passage as illustrating ‘‘the tendency in the popular religion to regard the relationship between gods and men as one of strict reciprocity ’’ (1:4.). See also P Oxy VII. 107078 (iii/a.p.) μηδενὸς ὧν ἔχομεν αὐτῶν φειδομένη, ‘sparing nothing that we have” (Ed.), P Fay 2019 (iii/iv A.D.) μεθ᾽ ὅσης αὐτοὺς προθυμίας φείδεσθαι, “how much zeal it is their duty to show in exercising thrift” (Edd.), and from the inscrr. Sy/7 325 (= %708)86 (before B.C. 100) οὐδενὸς φεισάμενος οὔτε τῶν πρὸς τοὺς θεοὺς οὔτε τῶν πρὸϊς] τοὺς πολείτας…
Read the full entry →φείδομαι (pheidomai) — to spare.
φείδομαι,
[Refs 6th c.BC+]imperfect φείδοντο (without augment) even in [Refs 5th c.BC+] after a diphthong at the end of the preceding line: future φείσομαι [Refs 5th c.BC+], Epic dialect πεφῐδήσομαι [Refs 8th c.BC+], later future passive in middle sense φ[ε]ισθήσομαι [Refs 2nd c.AD+]: aorist 1 ἐφεισάμην [Refs 6th c.BC+], Epic dialect 3rd.pers. singular φείσατο [Refs 8th c.BC+]aorist 2 πεφῐδόμην, used by [Refs 8th c.BC+], infinitive πεφιδέσθαι [Refs]: perfect participle πεφεισμένος [Refs 2nd c.AD+]; Epic dialect imperative πεφίδησο [Refs]; participle πεφιδημένος [Refs 4th c.AD+]:—spare:
Read the full entry →φείδομαι
pheidomai
of uncertain affinity; to be chary of, i.e. (subjectively) to abstain
or (objectively) to treat leniently:--forbear, spare.
φείδομαι
v.
I spare, abstain
φείδομαι pheidomai 10x
to spare; to be tender of, Rom. 8:32; to spare, in respect of hard dealing, Acts 20:29; Rom. 11:21; 1 Cor. 7:28; 2 Cor. 1:23; 13:2; 2 Pet. 2:4, 5; absol. to forbear, abstain, 2 Cor. 12:6*
φείδομαι Dep. to spare, Lat. parcere:
to spare persons and things in war, i. e. not destroy them, c. gen., Hom., attic:—absol. to spare, be merciful, Thuc.
to spare in using, to refrain from using, use sparingly, ἵππων φειδόμενος, i. e. taking care of them, Il.; μὴ φείδεο σίτου Hes.; φείδεο τῶν νηῶν Hdt.; τι φειδόμεσθα τῶν λίθων; why refrain from using them? Ar.; φ. μήτε χρημάτων μήτε πόνων Plat.
absol. to be sparing, be thrifty, live thriftily, Theogn.; οἱ γεωργοῦντες καὶ φειδόμενος Dem.:—this part is used as adj. = φειδωλός, Ar.:— adv. φειδομένως sparingly, NTest., Plut.
to draw back from, τοῦ κινδύνου Xen.; φείδου μηδὲν ὧνπερ ἐννοεῖς shrink not at all from that thou hast in mind, Soph.:—also c. inf. to spare or cease to do, forbear from…
Verb-ADI-3S — Verb · aorist · middle deponent · indicative · third person · singularaorist middle deponent indicative — a completed action, viewed as a whole.
V-ADI-3S Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Singular
10 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 10 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 64 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.
τούς τε νεωστὶ δειμαμένους οἰκίας, οἷς οὔπω χρόνος ἀπολαύσεως αὐτῶν ἐνιαύσιος, καὶ φυτεύσαντας οὔπω δὲ καρπῶν μετεσχηκότας, ἐᾶν κατὰ χώραν, καὶ τοὺς μνηστευσαμένους δὲ καὶ νεωστὶ γεγαμηκότας, μὴ πόθῳ τούτων φειδόμενοι τοῦ ζῆν καὶ τηροῦντες αὑτοὺς…
ἀγαπῶν ὑμᾶς φείδομαι, συντονώτερον δυνάμενος γράφειν ὑπὲρ τούτου.
ται. ἡ βουλὴ ἐφώνησεν· καλῶς, ἀξιολογώτατε … εἶπεν ὅτι μηδὲ τῶν φιλτάτων φείδομαι τῇ παρε … ἀριθμούμενον. καὶ ἐὰν νῦν ὀνομάσω τινα ἐν … μει … μηδένα
ἐὰν δὲ ὀλιγωρήσῃς, ὥσπερ οἱ θεοὶ οὐκ ἐφείσαντό μου οὕτως καὶ ἐγὼ θεῶν οὐ φείσομαι. ἔρρωσο.
ἀταξίᾳ φερόμενος … καταγόμενος πρὸ βασιλέως καὶ μηδεμίαν ἔκπληξιν τῶν νόμων καρπούμενος μήτε ἀνθρώπων φειδόμενος κατὰ φόβον Θεοῦ. οὐκ ὤκνησεν γὰρ ὁ τοιοῦτος μάταιος καὶ ὀλισθηρὸς καὶ … πονηρὸν
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 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 638 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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word ὄγδοος (i.e., *ogdoos*) means 'eighth.' It is used in the New Testament in verses such as Luke 1:59 and Revelation 21:20. The word is built from a root meaning 'eight' and is consistently used to denote the ordinal position of eight in various contexts.
ὄγδοος, originally ὄγδοος, does not contract in any of its NT occurrences, and this is the general rule in the papyri and inscriptions, e.g. P Grenf I. rot (B.c. 174) ἔτους ὀγδόου, OGTS 9039 (Rosetta stone—B.C. 196) ἕως τοῦ ὀγδόου ἔτους. Cf. however P Eud 419 (before B.c. 165) ὄγδουν beside ὀγδόης, and 20. 143 ὄγδου (cited in Mayser G7. p. 294), and see also OGIS 33214 (B.c. 138-2) τὴν δὲ ὀγδόην, of the eighth day of the month.
ὄγδοος (ogdoos) — eighth.
ὄγδοος, η, ον,
eighth, [Refs 8th c.BC+]; ὀγδόη (i.e. ἡμέρα), ὀγδόῃ τῆς πρυτανείας [Refs 1st c.AD+] as disyllable, [Refs 8th c.BC+]
ὄγδοος
ogdoos
from 3638; the eighth:--eighth.
see GREEK for 3638
ὄγδοος, η, ον
Adj
eighth
ὄγδοος ogdoos 5x
the eighth, Lk. 1:59; Acts 7:8; 2 Pet. 2:5; Rev. 17:11; 21:20*
ὄγδοος ὄγδοος, η, ον ὀκτω eighth, Lat. octavus, Hom., etc.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
5 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 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.
ὁ γὰρ ὄγδοος μέσος ὢν ὑπερέχει μὲν τοῦ πρώτου τρίτῳ μορίῳ·
Λάμεχος δὲ ἄρξας ἑπτὰ καὶ ἑπτακοσίοις ἔτεσι Νῶχον τῶν πραγμάτων ἀποδείκνυσι προστάτην υἱόν, ὃς Λαμέχῳ γενόμενος ὄγδοον καὶ ὀγδοηκοστὸν καὶ ἑκατοστὸν ἔτος ἠνυκότι πεντήκοντα καὶ ἐνακοσίοις ἔτεσιν ἦρξε τῶν πραγμάτων.
τὸ δὲ ὄγδοον ὄρος πηγῶν πλῆρες ἦν, καὶ πᾶν γένος τῆς κτίσεως τοῦ κυρίου ἐποτίζοντο ἐκ τῶν πηγῶν τοῦ ὄρους ἐκείνου.
Ἰβιῶνος Εἰκοσιπενταρούρων τελευτὴν ἀπὸ διαθήκης περὶ τὴν προκειμένην κώμην Ἰβιῶνα εἰκοσιπενταρούρων κατοικικῆς ἀρούρας τρεῖς ὄγδοον ἑκκαιδέκατον καὶ γῆς ἀμπελίτιδος ἀρούρας δύο ἥμισυ καὶ ἀμπελῶνα ἀναδενδρατικὸν ἥμισυ τέταρτον…
κύριον ἔστω ὡς ἐν δημοσίῳ κατακεχωρισμένον. ἔτους ἑπτακαιδεκάτου Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ, μηνὸς Ἁδριανοῦ ὀγδόῃ Ἡρακλείδης Νεμεσίωνος ἔσχον τὰς δραχμὰς ἑκατὸν ἀριθμοῦ πλήρης ἃς εἰς μηνᾶς ἓξ ἀποτείσω
ἀρούρας δύο Διὸς ἱεροῦ λεγομένας, καὶ ἐν ἑτέρᾳ σφραγῖδι ἄλλας ἀρούρας δύο ἥμισυ τέταρτον ὄγδοον ἀπὸ ἀρουρῶν τριῶν κολοκυνθῶνος λεγομένων, καὶ ἐν ἑτέρᾳ σφραγῖδι ἄλλην ἄρουραν μίαν, καὶ μόνου
Νῶε is the Greek form of the name Noah, derived from Hebrew. It is used as a proper noun in the New Testament, appearing in several passages including Matthew 24:37-38 and Hebrews 11:7. All entries agree that it refers to Noah, the patriarch known for the Ark.
Νῶε (Νώεος, -ov, in Joseph. [antt. 1, 8,1 sqq.]), 6, (M3 rest), Noah, the second father of the human race: Mt. xxiv. 37sq.; Lk. iii. 36; xvii. 26 sq.; Heb. xi.7; 1 Pet. iii. 20; 2 Pet. ii. δ.
Νῶε (Nōe) — Noah.
Νῶε
(as LXX, FlJ, who also gives Νώεος, Νῶχος), ὁ, indecl. (Heb. נֹחַ)
Noah: Mat.24:37-38, Luk.3:36 17:26-27 Heb.11:7, 1Pe.3:20, 2Pe.2:5.†
(From Abbott-Smith. LSJ has no entry)
Νῶε
Noe
of Hebrew origin (5146); Noe, (i.e. Noach), a patriarch:--Noe.
see HEBREW for 05146
Νῶε, ὁ
Prop.n.
Noah
Νῶε Nōe 8x
Noah, pr. name, indecl., Mt. 24:37ff; Lk. 3:36; 17:26f.; Heb. 11:7; 1 Pet. 3:20; 2 Pet. 2:25*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
Noah
Rest, (Heb. Noah) the grandson of Methuselah (Gen. 5:25-29), who was for two hundred and fifty years contemporary with Adam, and the son of Lamech, who was about fifty years old at the time of Adam’s death. This patriarch is rightly regarded as the connecting link between the old and the new world. He is the second great progenitor of the human family.
The words of his father Lamech at his birth (Gen. 5:29) have been regarded as in a sense prophetical, designating Noah as a type of Him who is the true “rest and comfort” of men under the burden of life (Matt.11:28).
He lived five hundred years, and then there were born unto him three sons, Shem, Ham, and Japheth (Gen.…
(motion), one of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3) (B.C. 1450.)
Rest, comfort, the name of celebrated patriarch who was preserved by Jehovah with his family, by means of the ark, through the deluge, and thus became the second founder of the human race. The history of Noah and the deluge is contained in Ge 5:1-9:29. He was the son of Lamech, and grandson of Methuselah lived six hundred years before the deluge, and three hundred and fifty after it, dying two years before Abram was born. His name may have been given to him by his parents in the hope that he would be the promised "seed of the woman" that should "bruise the serpent’s head." He was in the line of the patriarchs who feared God, and was himself a just man, Eze 14:14,20, and a "preacher of righteousness," 1Pe 3:19,20
that quavers or totters (Zelophehad's daughter)
8 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 41 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.
ταύτῃ χρῆται ὁ Νῶε γυμνούμενος, ὅταν πίῃ τοῦ οἴνου·
οὐ γὰρ ἐπιχώριος ἡμῖν ὁ τοιοῦτος αὐτῶν τύπος, ἀλλʼ ἕν τε αὐτῶν σχῆμα καὶ τελευτὴ μία, Νῶχός τέ τοι Νῶε καλεῖται καὶ τοῦτον τὸν τύπον ἐπὶ παντὸς τηρεῖ σχήματος.
Νῶε ἐκήρυξεν μετάνοιαν, καὶ οἱ ὑπακούσαντες ἐσώθησαν.
Πα … … Πετεῦρις … Σαβῖνος … … Νῶε ἀρτοκόπος … Ἀβραάμ
ἔσχον παρὰ σοῦ Ἰωάννου Νῶε ὑπὲρ μέρους διαγράφου ιειδ ἰνδικτίωνος μυριάδας β δύο. ἐγράφη μηνὶ Μεσορὴ η ἰνδικτίωνος α.
A … … ἀνθρώπων Ἁγίας Μαρίας ἐνοικίων μοναζόντων … αὐτουργοὶ Ψανει Παπσε Νωε
δικαιοσύνη (dikaiosunē) means righteousness or justice, derived from the word for just, δίκαιος. It encompasses conformity to divine will and the state of being acceptable to God. The New Testament uses it in various contexts, including teachings on living righteously and the concept of divine righteousness. Notably, it appears in verses like Matthew 5:6 and Romans 1:17.
δικαιοσύνη, -ης, ἡ
(< δίκαιος),
[in LXX chiefly for צֶדֶק, and cognates, Ge 15:6, al., rarely for חֶסֶד, Ge 19:19 ;]
the character of ὁ δίκαιος (q.v.)
δικαιοσύνη, -ης, 7), (δίκαιος) ; most frequently in Sept. for pr and ΠΡῚΝ, rarely for 10m]; the virtue or quality or state of one who is δίκαιος; 1. in the broad sense, the state of him who is such as he ought to be, righteousness (Germ. Rechtbeschaffenheit) ; the condition acceptable to God (Germ. Gottwohlgefdlligkeit); a. univ.: λόγος τῆς δικαιοσύνης (like λόγος τῆς καταλλαγῆς; A. τοῦ σταυροῦ), the doctrine concerning the way in which man may attain to a state approved of God, Heb. v. 13; βασιλεὺς δικαιοσύνης, the king who himself has the approbation of God, and who renders his subjects acceptable to God, Heb. vii. 2; οἵ. Bleek ad loc. b. integrity, virtue, purity of life, uprightness, correctness in thinking, feeling, and acting: Mt. iii. 15; v. 6, 10,20; vii 1 GL Τ ΤΥ WH; Acts xiii. 10; xxiv. 25; Ro. vi. 13, 16, 18-20 (opp. to ἁμαρτία, ἀνομία, and ἀκαθαρσία) ; Ro. viii. 10 (opp. to…
Read the full entry →δικαιοσύνη. So far as we have noticed, this word is rare in the papyri, though it occurs very frequently in the inscriptions. From the papyri we can quote P Rein ro®(B.c. 111), where it is used as a_name or title of Cleopatra: cf. Sy// 763 Ἴσιδι Δικαιοσύνηι with the editor’s note, BGU IV. 11384 (B.c. 19), in a cancelled line, ἐπὶ τὸ(ν) τῆς SuKarortyn(s) gov [χ]ρηματισίμόν), in a petition to an epistrategus. P Leid σύνη οὐκ ἀποκινῖται, οὗ al μοῦσαι ὑμνοῦσι τὸ ἔνδοξον (ὄνομα). In the magic P Lond 46:95 (iv/a.p.) (=I. p. 78) it is found in a hymn addressed to Hermes. In P Thead 23° (A.D. 342) a man petitions Flavius Abinnaeus with reference to his neighbour who has attacked his sheep ληστρικῷ τρόπ[ῳ] .. . παρὰ τὴν [δικα]ήιοσύνην, ‘after the manner of a brigand, contrary to justice.” From the inserr. it is sufficient to add OGJS 33945 (c. B.C. 120) διὰ τὴν τῶν ἀνδρῶν δικαιοσύνην τε καὶ…
Read the full entry →δικαιοσύνη (dikaiosunē) — righteousness.
δῐκαι-οσύνη, ἡ,
righteousness, justice, [LXX+6th c.BC+]; δ. δικαστική legal justice, [Refs 4th c.BC+]; opposed to ἐπιείκεια, [Refs]
2. fulfilment of the Law, [LXX+NT]
II. justice, the business of a judge, [Refs 5th c.BC+]
III. Δ., personified, [Refs]
IV. [Refs 4th c.BC+] name for four, [Refs]
V. δικαιοσύνη· ἡ χοῖνιξ, μυστικῶς, [Refs 5th c.AD+]
δικαιοσύνη
dikaiosune
from 1342; equity (of character or act); specially (Christian)
justification:--righteousness.
see GREEK for 1342
δικαιοσύνη, ης, ἡ
n.f.
justice, justness, righteousness
δικαιοσύνη dikaiosynē 92x
fair and equitable dealing, justice, Acts 17:31; Heb. 11:33; Rom. 9:28; integrity, virtue, Lk. 1:75; Eph. 5:9; in NT generosity, alms, 2 Cor. 9:10, v.r.; Mt. 6:1; piety, godliness, Rom. 6:13; investiture with the attribute of righteousness, acceptance as righteous, justification, Rom. 4:11; 10:4, et al. freq.; a provision or mean for justification, Read the full entry →
δικαιοσύνη δι^καιοσύνη, ἡ, ndi^kaiosun h_hs stem_acc fem ndi^kaioth s_tos fem Xen. Plat. from δίκαιος righteousness, justice, Theogn., Hdt., Xen., Plat. etc.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
94 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 91 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 178 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πρὸς δὲ τούτοις οὐδ’ ἐκεῖνο ἀγνοητέον, ὅτι πρῶτος ἀριθμῶν ὁ τέτταρα τετράγωνός ἐστιν ἰσάκις ἴσος, μέτρον δικαιοσύνης καὶ ἰσότητος, καὶ ὅτι μόνος ἐκ τῶν αὐτῶν καὶ συνθέσει καὶ δυνάμει πέφυκε γεννᾶσθαι, συνθέσει μὲν ἐκ δυοῖν καὶ δυοῖν, δυνάμει δὲ…
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
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’…
βασιλευόντων Κλεοπάτρας θεᾶς Εὐεργέτιδος τῆς καὶ Φιλομήτορος Δικαιοσύνης Νικηφόρου καὶ Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος ἔτους ιγ τοῦ καὶ ι, ἱερατευούσης
χαίρειν … … Μητροδώρου βιβλί Ἐπικούρου περὶ δικαιοσύνης α … … ἀρίστων ὑπὲρ τῆς ἡδονῆς … γου … … τὸ γὰρ β
α … … ἕτερον χαλκοῦν, καὶ ζῳδαρίδια, καὶ θυμιατήρια … … χαλκᾶ, καὶ Δικαιοσύνη, καὶ μασθός, ἀμφότερα χαλκᾶ, καὶ λαβίδια παρʼ … … ἡμεῖν χαλκᾶ … · καὶ
The Greek word κῆρυξ (i.e., *kērux*) means 'herald' or 'public messenger.' It is derived from the verb κηρύσσω (i.e., *kēryssō*), which means to proclaim. The term is used in the New Testament to refer to a preacher or proclaimer of divine truth, particularly in the context of the gospel.
a herald: I Ti 2:7, II Ti 1:11, II Pe 2:5.†
κῆρυξ is common as the designation οἱ a subordinate official in connexion with public and other gatherings, as when at the games at Oxyrhynchus, P Oxy III. 519!® (ii/a.p.), eight drachmae were paid κήρυκι : cf. 26. VII. 10508 (ii/iii a.p.). In P Hib I. 29%! (c. B.c. 265), the farming of a tax upon slaves, we read—xnpuxas δὲ kal ὑπη[ρ]έτα[ς] καθίστω ὃ τε[λώ]νης, and in BGU III. gg2ii4 (ii/B.c.) διὰ κήρυκος ᾿Αρχελάου τῶϊν σ]τρατοκηρύκων, the reference is again apparently financial. In Sy// 22618? (Olbia—iii/B.c.) ἀπεδότω πάντα τὰ ἔργα ὑπὸ κήρυκα, the word points to a public sale. Cf. also OG/S 5051 (A.D. 156) ἡ ἐξ ᾿Αρείου πάγου βουλὴ καὶ ὃ κῆρυξ αὐτῆς Kal ἀγωνοθέτης τῶν τῆς Σεβαστῆς ἀγώνων . . . δήμωι χαίρειν, and for the κῆρνξ in connexion with the mystery cult associations see Poland Verernswesen, p. 395Amongst the seats set apart for the priests in the temple of Dionysus at Athens we…
Read the full entry →κῆρυξ (kērux) — preacher.
κῆρυξ, ῡκος, ὁ,
Aeolic dialect κᾶρυξ [ᾱ] [Refs 7th c.BC+]:—but κήρῡκος, ου, ὁ, [Refs]: (κηρύσσω):— herald, pursuivant: generally, public messenger, envoy, κ. λιγύφθογγοι [Refs 8th c.BC+]; θεῶν κ., of Hermes, [Refs 8th c.BC+], as being messengers between nations at war, [Refs 5th c.BC+]: as proper name of a family at Athens, [Refs 5th c.BC+]
__b as feminine, [Refs 5th c.BC+]
2. crier, who made proclamation and kept order in assemblies, etc., [Refs 5th c.BC+]; ὁ τῶν μυστῶν κ., at Eleusis, [Refs 5th c.BC+]
3. auctioneer, ὑπὸ κήρυκος πωλεῖν [Refs 4th c.BC+]; ἀποδίδοσθαι ὑπὸ κήρυκι [Refs 1st c.AD+]
4. generally, messenger, herald, θεοὶ κήρυκες ἀγγέλλουσι [Refs 5th c.BC+]; of the cock, [Refs 5th c.BC+]; of writing, [Refs]; of Homer, ἡρώων…
κῆρυξ
kerux
from 2784; a herald, i.e. of divine truth (especially of the
gospel):--preacher.
see GREEK for 2784
κῆρυξ, υκος, ὁ
n.m.
a herald, preacher
κῆρυξ kēryx 3x
a herald, public messenger; in NT a proclaimer, publisher, preacher, 1 Tim. 2:7; 2 Tim. 1:11; 2 Pet. 2:5*
κῆρυξ a herald, pursuivant, marshal, public messenger, Hom., etc. In Hom. they summon the assembly, separate combatants, have charge of sacrifices, act as envoys, and their persons were sacred. After Hom., Hermes is called the κῆρυξ of the gods, Hes., etc.
at Athens, a crier, who made proclamation in the public assemblies, Ar., etc.
from κηρύσσω
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
her'-ald: The word occurs once (Da 3:4) as the translation of the Aramaic word karoz (compare kerux): "Then the herald cried aloud."
See also GAMES.
one who makes public proclamation. The only notice of this officer in the Old Testament occurs in (Daniel 3:4) The term "herald" might be substituted for "preacher" in (1 Timothy 2:7; 2 Timothy 1:11; 2 Peter 2:5)
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πέμψας δὲ κήρυκα πρὸς Ἄχαβον ἠξίου πρεσβευτὰς δέξασθαι παρʼ αὐτοῦ, διʼ ὧν αὐτῷ δηλώσει τί βούλεται.
ἑπτάκις δεσμὰ φορέσας, φυγαδευθείς, λιθασθείς, κήρυξ γενόμενος ἔν τε τῇ ἀνατολῇ καὶ ἐν τῇ δύσει, τὸ γενναῖον τῆς πίστεως αὐτοῦ κλέος ἔλαβεν,
τινῶν ἐκ τῶν προτεθέντων πρὸς δικαιοδοσίαν ὀνομάτων καὶ μὴ ὑπακουσάντων Μέττιος Ῥοῦφος ἐκέλευσε τὸν κήρυκα κηρῦξαι· οἱ προτεθέντες ἐπʼ ἐμὲ καὶ μὴ ὑπακούσαντες ἴστωσαν, ὅτι πάλιν ἀναγορευθήσονται καὶ ἂν
β ἐργοδότης α σφυροκόποι χαλκέως β σκληρουργοὶ ϛ σφυροκόποι β λακκάριος α ἱερεὺς α κῆρυξ α τέκτων α οἰκοδόμος α ἀκισκλάριοι β λιθοφόροι δ θυρουροὶ γ κιβαριάτης κελλοτηρηταὶ ϛ
Μάρκου Αὐρηλίου Ἀθαναγόρα δὶς καθʼ υἱοθεσίαν μηνὸς Δαλίου ἀπέδοτο διὰ τῆς ἐνγαίου τραπέζης ὑπὸ κήρυκα Μᾶρκον Αὐρήλιον Διονύσιον τρὶς τοῦ Ἀπονήτου Αὐρήλιος Κυῖντος Ἱλάρου Καισαρεὺς τη
φυλάσσω is built from the root idea of watching or guarding. It covers a range of meanings including to guard, protect, observe, and keep oneself from something. In the New Testament, it appears in contexts like guarding a person or thing (Acts 12:4), preserving teachings (2 Timothy 1:14), and being on one's guard (Luke 12:15). The lexicons do not show significant disagreement.
φυλάσσω
[in LXX chiefly and very freq. for שָׁמַר, also for נָצַר, etc. ;]
to guard, watch;
to guard or watch: c. cogn. acc., φυλακάς, Lk 2:8; c. acc. pers., Ac 12:4 28:16; pass., Lk 8:29, Ac 23:35; c. acc. rei, Ac 22:20;
to guard or protect: c. acc., Lk 11:21, Jo 12:25 17:12, II Th 3:3, I Ti 6:20, II Ti 1:12, 14, II Pe 2:5; ἑαυτὸν ἀπό…
φυλάσσω ; fut. φυλάξω; 1 aor. ἐφύλαξα; Mid., pres. φυλάσσομαι; 1 aor. ἐφυλαξάμην ; pres. pass. φυλάσσομαι ; fr. Hom. down; Sept. times too many to count for >3¥, occasionally for 7¥3, [ete.]; 1. Act. to guard (Lat. custodio) ; i. e. a. to watch, to keep watch: with φυλακήν added, Lk. ii. 8 (see φυλακή, a.). b. to guard or watch, have an eye upon: twa, one, lest he escape, Acts xii. 4; xxviii. 16; pass., Acts xxiii. 35 ; Lk. viii. 29; τί, any thing, lest it be carried off: τὰ ἱμάτια, Acts xxii. 20. c. to guard a person (or thing) that he may remain safe, i.e. lest he suffer violence, be despoiled, ete., i.q. to protect: τὴν αὐλήν, Lk. xi. 21; ἀπό twos, to protect one from a pers. or thing, 2 Th. iii. 3 [see πονηρός, p- 531°], (Xen. Cyr. 1, 4, 7; Ps. exl. (exli.) 9; cf. B. § 147, 3; [W. 223 (209)]); τὴν παραθήκην (or παρακαταθήκην), to keep from being snatched away, preserve safe and…
Read the full entry →φυλάσσω, (1) “* guard,” ‘‘protect” : P Par 665" (i/B.c.) πρεσβύτεροι οἱ TA χώματα Kal περιχώματα φυλάσσοντες, P Oxy VI. 924" (iv/a.D.) ἢ μὴν φυλάξῃς καὶ συντηρήσῃς ᾿Αρίας ἀπὸ τοῦ ἐπιημερινοῦ (1. ᾿Αρίαν. .. τῆς ἐφημερινῆς) φρικός, ‘verily guard and protect Aria from ague by day” (Edd.). (2) ‘‘keep,” ‘‘observe”: Cagnat IV. 66138 (a.1. 85) τοῦτο δὲ τὸ ψήφισμα νενομοθετῆσθαι τῷ αἰῶνι τῆς Ρωμαίων ἡγεμονίας φυλαχθησόμενον (cf. Ac γ58, a/.), P Ryl IL. 1771! (A.D. 246) τὸ δὲ ὑπηλλαγμένον [ἥμισυ μέρος οἰκίας φυ]λάξομ(εν) ἀνεξαλλοτρίωτον, “the mortgaged half share of the house we will preserve unalienated” (Edd.). Cf. also P Ryl II. 116%° (A.D. 194) λόγου por φυλασσομένου περὶ ὧν ἔχω δικαίων πάντων, ‘account being kept of all my claims” (Edd.), 74. 868 (A.D. 195) λόγου φυλασσομένου τῇ πόλει re[pht [o]d [ἔχει παντὸς δ[ικαίο]ν, ‘‘ without prejudice to any right claimed by the city” (Edd.). The verb…
Read the full entry →φυλάσσω (phulassō) — to keep/guard: observe.
φῠλάσσω,
Attic dialect φυλάττω, Epic dialect infinitive φυλασσέμεναι [Refs 8th c.BC+]; poetry imperfect φύλασσε [Refs 5th c.BC+]: future φυλάξω [Refs 8th c.BC+]aorist ἐφύλαξα, Epic dialect φύλ- [Refs 8th c.BC+]: perfect πεφύλᾰχα [LXX+5th c.BC+]:—middle, future -άξομαι[Refs 5th c.BC+]; also in passive sense, [Refs 5th c.BC+]: aorist ἐφυλαξάμην [Refs 5th c.BC+]:—passive, future -αχθήσομαι[Refs 1st c.BC+]: aorist ἐφυλάχθην [Refs 2nd c.AD+]: perfect πεφύλαγμαι [Refs 5th c.BC+]; imperative, only in middle sense in early writers, πεφύλαξο [Refs 8th c.BC+]; participle, [Refs 8th c.BC+]
Read the full entry →φυλάσσω
phulasso
probably from 5443 through the idea of isolation; to watch, i.e. be on
guard (literally of figuratively); by implication, to preserve, obey,
avoid:--beward, keep (self), observe, save. Compare 5083.
see GREEK for 5443
see GREEK for 5083
φυλάσσω
v.
I keep, guard, observe
φυλάσσω phylassō 31x
to be on watch, keep watch, Lk. 2:8; to have in keeping, Acts 20:20; to have in custody, Acts 28:16; to keep under restraint, confine, Lk. 8:29; Acts 12:4; 23:35; to guard, defend, Lk. 11:21; to keep safe, preserve, Jn. 12:25; 17:12; 2 Thess. 3:3; 2 Pet. 2:5; Jude 24; to keep in abstinence, Acts 21:25; Read the full entry →
φυλάσσω Root ΦΥΛΑΚ absol. to keep watch and ward, keep guard, Hom., attic; σὺν κυσὶ φυλάσσοντες περὶ μῆλα Il.
trans. to watch, guard, keep, defend, Hom., etc.; φυλάττειν τινὰ ἀπό τινος to guard one from a person or thing, Xen.:—also φ. τινὰ μὴ πάσχειν to guard one against suffering, Soph.:—Pass. to be watched, kept under guard, Hdt.
to watch for, lie in wait or ambush for, Hom., Thuc.; φ. τὸ σύμβολον to look out for the signal-fire, Aesch.: to watch, to wait for, observe an appointed time or a fixed event, Hdt., Thuc.; φ. νύκτα to wait for night, Thuc.
metaph. to keep, maintain, cherish, χόλον, ὅρκια Il.; φ. ἔπος to observe a command, id. Il.; νόμον Soph.; φ. σκαιοσύναν to cling to it, foster it, id. Soph.:—Pass., φυλάττεσθαι παρά τινι to be fostered in or by . . , id.…
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
31 occurrences in the New Testament, rendered 23 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 31 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 252 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.
„Καὶ ἐξέβαλε τὸν Ἀδὰμ καὶ κατῴκισεν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς [καὶ ἔταξε] τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην, φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς“ (Gen.
μάρτυς δέ μου τῷ λόγῳ μία τῶν ἐν Κύπρῳ πόλεων ἰσχύσασα τὴν προσηγορίαν φυλάξαι·
ἐφ̓ ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν.
τὴν ἀπὸ ἀπηλιώτου ἄφεσιν ἱερέων. οἱ τέσσαρες ἱερεῖς τῶν ἀπὸ Τεβτύνεως τῆς Πολέμωνος μερίδος φυλάσσοντες τὰς προκιμένας ἀφέσεις δύο ὀμνύομεν Τιβέριον Καίσαρα Σεβαστὸν Νέον Αὐτοκράτορα θεοῦ Σεβαστοῦ υἱὸν εἶ
Ἀπίωνι σιτολόγωι. ὀβολοὶ ι ἑτέρα χειρογραφία Παπνεβτύνεως καὶ ἄλλων εἰς τὸν αὐτὸν περὶ … φυλάσσειν τροφάς. ὀβολοὶ γ. … … ὑπομνημάτιον Ὀννόφριος πρὸς Σισένξιν ἀποχῆς φερνῆς δραχμῶν ιϛ. ὀβολοὶ
πάντων σωτῆρα καὶ εὐεργέτην, ἐὰν φαίνηται, γράψαι τῶι τοῦ νομοῦ στρατηγῶι Ἀσινιανῶι ἀπαρανοχλήτους ἡμᾶς φυλάξαι καὶ ἐπισχεῖν μέχρι τῆς σῆς διαγνώσεως ἐπὶ διαλογισμοῦ τοῦ νομοῦ ἄνω, ἵνʼ ὦμεν εὐεργετημένοι.
The Greek word κατακλυσμός (kataklusmos) means 'flood' or 'deluge.' It is derived from the verb κατακλύζω and is used in the New Testament to refer specifically to Noah's flood in passages like Matthew 24:38-39 and Luke 17:27. The term also appears in classical literature with metaphorical meanings, such as a political deluge.
κατα-κλυσμός, -ov, ὁ, (κατακλύζω),, inundation, deluge: of Noah's deluge, Mt. xxiv. 38 sq.; Lk. xvii. 27; 2 Pet. ii. 5. (Sept. for 2331; Plato, Diod., Philo, Joseph., Plut.)
κατακλυσμός is supplied by the editor in BGU IV. 112157 (B.c. 5) ἐὰν δὲ συμβῇ «αὐτοῖς πρ. . . .. - - - ἔφοδον γενέσθαι ἢ κατακλυσμὸν ἢ ξυλείας] ἐκκοπήν. The word survives in MGr= “ inundation,’”’ “ flood.
κατακλυσμός (kataklusmos) — flood.
κατα-κλυσμός, ὁ,
flood, [Refs 5th c.BC+]; inundation, [Refs 5th c.BC+]
2. metaphorically, κ. τῶν πραγμάτων political deluge, [Refs 4th c.BC+]
II. Medic.. affusion, douche, [Refs]
κατακλυσμός
kataklusmos
from 2626; an inundation:--flood.
see GREEK for 2626
κατακλυσμός, οῦ, ὁ
n.m.
a deluge, flood
κατακλυσμός kataklysmos 4x
flood, deluge, Mt. 24:38, 39; Lk. 17:27; 2 Pet. 2:5*
κατακλυσμός κατακλυσμός, οῦ, a deluge, inundation: metaph., Dem.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 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 12 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.
ὁπότε γοῦν τὴν γῆν ὕδατι καθαίρειν ὁ δημιουργὸς διενοήθη καὶ τὴν ψυχὴν τῶν ἀμυθήτων ἀδικημάτων κάθαρσιν λαβεῖν ἐκνιψαμένην καὶ ἀπολουσαμένην τὰ μιάσματα τρόπον ἁγνείας ἱερᾶς, παραινεῖ τῷ φανέντι δικαίῳ, ὃς οὐ παρεσύρη τῇ τοῦ κατακλυσμοῦ φορᾷ,…
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
καὶ παρείληφαν τοῖς ἰδίοις ἀνηλώμασιν, ἐὰν δὲ συμβῇ αὐτοῖς πρ … ἔφοδον γενέσθαι ἢ κατακλυσμὸν ἢ ξυλείας ἐκκοπὴν ἢ κατὰ πόλεως αἴτιον ἢ ἐκ δημοσίου φόρων αφ … ς
οὖν τὴν τιμὴν ἑκάστου εἴδους. παύσομαι μετὰ καὶ τῶν κακῶν μου θλιβόμενος. τάχα ὁ κατακλυσμὸς ἔρχεται ἵνα ἐν μιᾷ ῥοπῇ τὰ πάντα πληροῦμεν. ἀπέστειλά σοι Σαραηοῦν θυγατέρα Παυσιρίου ἔχουσαν
κόσμος (kosmos) is derived from a root meaning 'order' or 'decoration.' It encompasses a range of meanings from 'ornament' to 'the universe' and 'mankind.' In the New Testament, it refers to the material world, human society, and worldly affairs, with verses such as 1 Peter 3:3 highlighting its use for adornment. The term also carries ethical connotations, often contrasting the godly with the ungodly.
Κόσμος our Translators have rendered ‘ world’ in every instance but one (1 Pet. iii. 3); αἰών often, though by no means invariably so; for (not to speak of εἰς αἰῶνα) see Ephes. ii. 2, 7; Col.i. 26. It may be a question whether we might not have made more use of ‘age’ in our Version: we have employed it but rarely,—only, indeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now: but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, our Translators did not mark the difference between κόσμος (=mundus), the world contemplated under aspects of space, and αἰών (=seculum), the same contemplated under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as…
Read the full entry →κόσμος, -ου, ὃ; 1. in Grk. writ. fr. Hom. down, an apt and harmonious arrangement or constitution, order. 2. asin Grk. writ. fr. Hom. down, ornament, decoration, adornment: évdicews ἱματίων, 1 Pet. iii. 3 (Sir. vi. 30; xxi. 21; 2 Mace. ii. 2: Sept. for nay of the arrangement of the stars, ‘the heavenly hosts,’ as the ornament of the heavens, Gen. ii. 1; Deut. iv. 19; xvii. 3; Is. xxiv. 21; xl. 26; besides occasionally for “y; twice for NINDA, Prov. xx. 29; Is. iii. 19). 3. the world, i. e. the universe (quem κόσμον Graeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Plin. h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plut. de place. philos. 2, 1, 1 p. 886 ¢.; but ace. to other accounts he used it of the heavens, Diog. L. 8, 48, of which it is used several times also by other Grk. writ. [see Menag. on Diog.…
Read the full entry →κόσμος. Interesting exx. of ὁ κόσμος, ‘‘ the world,” are afforded by OG/S 4583 (c. B.C. 9) (= Priene 105), where the birthday of the divine Augustus is referred to as the beginning of good news to the world—ptev δὲ τῶι κόσμωι τῶν δι᾽ αὐτὸν εὐανγελίζων ἡ γενέθλιος] τοῦ θεοῦ, and Sy// 376%! where, on the occasion of the proclamation of the freedom of all the Greeks at the Isthmian games in a.D. 67, the Emperor Nero is described as 6 τοῦ παντὸς κόσμου κύριος Νέρων. With the hyperbolical usage in Rom 15. we may compare a sepulchral inscr, from Egypt, in which a certain Seratus states that he lies between mother and brother—éy καὶ ἡ σωφροσύνη κατὰ τὸν κόσμον λελάληται (Archiv ν. p. 169, No. 245): see also P Lond 98110 (iv/a.p.) (= III. p. 242, Chrest. I. p. 157) ἡ yap εὐφημία σου, πάτερ, περιεκύκλωσεν τὸν κ[όσ]μον ὅλον ὡς ἀγαθὸν marépa—a letter to a bishop. Other exx. of the word are ΟΟ 15…
Read the full entry →κόσμος (kosmos) — world.
κόσμος, ὁ,
order, κατὰ κόσμον in order, duly, εὖ κατὰ κ. [Refs 8th c.BC+]; οὐ κατὰ κ. shamefully, [Refs 8th c.BC+] to sit in order, [Refs 8th c.BC+]; κ. φέρειν bear becomingly, [Refs 5th c.BC+]; κόσμῳ οὐδενὶ κοσμηθέντες in no sort of order, [Refs 5th c.BC+]; φεύγειν, ἀπιέναι οὐδενὶ κ., [Refs], etc.; ἀτάκτως καὶ οὐδενὶ κ. [Refs 5th c.BC+]; οὐκέτι τὸν αὐτὸν κ. no longer in the same order, [Refs 5th c.BC+]: generally, of things, natural order, γίνεται τῶν τεταρταίων ἡ κατάστασις ἐκ τούτου τοῦ κ. [Refs 5th c.BC+]
2. good order, good behaviour [Refs 5th c.BC+]; κ. χείρ, of a beggar, [Refs 2nd c.AD+]; κοῖλος μήν short month, [Refs 4th c.BC+]; ἐξηγεομένων.. τὸν κ. αὐτοῦ the…
κόσμος
kosmos
probably from the base of 2865; orderly arrangement, i.e. decoration;
by implication, the world (in a wide or narrow sense, including its
inhabitants, literally or figuratively (morally)):--adorning, world.
see GREEK for 2865
κόσμος, ου, ὁ
n.m.
the world, universe
κόσμος kosmos 186x
(1) pr. order, regular disposition; ornament, decoration, embellishment, 1 Pet. 3:3; (2) the world, the material universe, Mt. 13:35; the world, the aggregate of sensitive existence, 1 Cor. 4:9; the lower world, the earth, Mk. 16:15; the world, the aggregate of mankind, Mt. 5:14; the world, the public, Jn. 7:4; in NT the present order of things, the secular world, Jn. 18:36; the human race external to the Jewish nation, the heathen world, Read the full entry →
κόσμος κόσμος, ου, order, κόσμῳ and κατὰ κόσμον in order, duly, Il., etc.; μὰψ ἀτὰρ οὐ κατὰ κόσμον id. Il.; οὐδενὶ κόσμῳ in no sort of order, Hdt., attic
good order, good behaviour, decency, Aesch., Dem.
the form, fashion of a thing, Od., Hdt.
of states, order, government, Hdt., Thuc.
an ornament, decoration, embellishment, dress, Il., etc.; esp. of women, Lat. mundus muliebris, id. Il., Hes., etc.:—in pl. ornaments, Aesch., etc.
metaph. honour, credit, Hdt., Soph., etc.
a regulator, title of the chief magistrate in Crete, Arist.
the world or universe, from its perfect order, Lat. mundus, Plat., etc.
mankind, as we use "the world," NTest.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
187 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 185 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 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον.
τοῦ κόσμου φυλάξας … … βοηθείας υ … … … ον … δὲ καὶ τοῦ μηδενα
τῶν ἐξ ἀμφοτέρων τέκνων μέρη δύο ἀκολούθως τῇ τῶν … ων γνώμῃ παρέξ γυναικείου κόσμου, ἐφʼ ὃν χρόνον περίεστι ὁ εἷς καὶ ἕκαστος αὐτῶν ὁλοσχερῆ ἐξουσίαν πωλεῖν ὑποτίθεσθαι χρᾶσθαι
δὲ δυσὶ θυγατρᾶσι Ταορσενούφι καὶ Τεφορσάϊτι, χωρὶς οὗ προφέρεται κατεσκευακέναι αὐταῖς χρυσοῦ καὶ ἀργύρου κόσμου καὶ ἱματισμοῦ, δοῦναι εἰς θαλλισμοῦ λόγον ἑκάστῃ ἀργυρίου δραχμὰς ε … , πρὸς τοὺς
The Greek word ἀσεβής (*asebēs*) is built from the root σέβω (*sebō*), meaning to reverence, with a negative prefix. It covers meanings such as ungodly, impious, and wicked. The New Testament references include Romans 4:5, 5:6, 1 Timothy 1:9, and others. Notably, Liddell-Scott-Jones lists additional nuances like profane and sacrilegious.
ἀσεβής, -és, (σέβω to reverence); fr. Aeschyl. and Thue. down, Sept. for pw; destitute of reverential awe towards God, contemning God, impious: Ro. iv. 5; v. 63 1 Tim. i. 9 (joined here with ἁμαρτωλός, as in 1 Pet. iv. 18); 2 Pet. ii. 5; iii. 7; Jude 4, 15.
ἀσεβής is found in P Tor I, 11:8 (B.c. 116) (= Chrest II. p. 33) τὴν γεγενημένην μοι καταφθορὰν ὑπὸ ἀσεβῶν ἀνθρώπων, and in the magical P Lond 1214 (iii/A.p.) (=I. p. 103). It occurs also in Sy// 789% (iv/B.c.) ὅπ]ως ἂ[ν] . . . μ[ηδ]ὲν ἀσεβὲς γένηται, and twice in OG/S go** 25 (Rosetta stone, B.C. 196) τοῖς ἐπισυναχθεῖσιν εἰς αὐτὴν ἀσεβέσιν. . . τοὺς ἐν αὐτῆι ἀσεβεῖς πάντας διέφθειρεν of those who had created sedition, involving the majesty of the θεός on the throne, as Dittenberger explains. Several exx. of the adjective in Josephus are put together by Schmidt /os. p. 357. For the adverb, see P Oxy II. 237% 38 (a.p. 186) ἀσεβῶς καὶ παρανόμως.
ἀσεβής (asebēs) — ungodly.
ἀσεβ-ής, ές,
(σέβω) ungodly, unholy, profane, sacrilegious, opposed to εὐσεβής, [Refs 5th c.BC+]; τὸν ἀσεβῆ, of Oedipus, [Refs 5th c.BC+] against them, [Refs 5th c.BC+]adverb -βῶς, superlative -έστατα[Refs 2nd c.AD+]
ἀσεβής
asebes
from 1 (as a negative particle) and a presumed derivative of 4576;
irreverent, i.e. (by extension) impious or wicked:-- ungodly (man).
see GREEK for 1
see GREEK for 4576
ἀσεβής, ές
Adj
impious, ungodly, wicked
ἀσεβής asebēs 9x
impious, ungodly; wicked, sinful, Rom. 4:5; 5:6
ἀσεβής σέβω ungodly, godless, unholy, profane, Soph.: τὸ ἀσεβές ῀ ἀσέβεια, Xen.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
un-god'-li (rasha` (Ps 1:1), "wicked," beliya`al (2Sa 22:5), "worthless"; in the New Testament asebes (Ro 5:6), e.g. indicating that the persons so called are both irreverent and impious): Trench says that the idea of active opposition to religion is involved in the word, that it is a deliberate withholding from God of His dues of prayer and of service; a standing, so to speak, in battle array against God and His claims to respect, reverence and obedience. Those whose sins are particularly aggravating and deserving of God's wrath are the "ungodly." And yet it is for such that Jesus Christ died (Ro 5:6).
William Evans
9 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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 154 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.
νυνὶ μὲν γὰρ πάντων ὅσα λέλεκται παρευημερησάντων καὶ τῶν ἀνθρώπων ἀνέδην ἐκκεχυμένων εἴς τε τὰ πάθη καὶ τὰς ἀκράτορας καὶ ὑπαιτίους ἃς οὐδ’ εἰπεῖν θέμις ὀρέξεις, ἀπαντᾶται δίκη προσήκουσα τιμωρὸς ἀσεβῶν ἐπιτηδευμάτων·
Ὑπὸ δὴ τοῦτον τὸν καιρὸν οἱ Σοδομῖται πλήθει καὶ μεγέθει χρημάτων ὑπερφρονοῦντες εἴς τε ἀνθρώπους ἦσαν ὑβρισταὶ καὶ πρὸς τὸ θεῖον ἀσεβεῖς, ὡς μηκέτι μεμνῆσθαι τῶν παρʼ αὐτοῦ γενομένων ὠφελειῶν, εἶναί τε μισόξενοι καὶ τὰς πρὸς ἄλλους ὁμιλίας…
Καὶ οὐ φάγῃ, φησίν, σμύραιναν οὐδὲ πολύποδα οὐδὲ σηπίαν: οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα…
καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα
βραβεύειν καὶ ἐκφωνῆσαι πάντῃ ἀηττήτως εἰς ἔκπληξιν μάλιστα τῶν μελλόντων τὰ ἴσα τούτοις τοῖς ἀσεβέσι διαπράξασθαι. ἔχρην γὰρ κατὰ τὸν θεῖον νόμον τοὺς ἑαυτῶν γονεῖς ἄκρως τιμᾶν. τὸ ἐνάντιον
ἠνεγκέναι. ἀλλ’ ὑπηρέτην δεῖ … τῆς ἀληθείας. ἅτε γὰρ ἐνόμιζες … ενι ἐκεῖνα … ἀσεβῆ ἐποίησεν ἂν ἔφευγεν … … λαβοῦσα τὸν … ν … διδάσκαλον … ου
The Greek word ἐπάγω (i.e., *epagō*) is built from the prefix ἐπ- and the root ἄγω, meaning 'to bring upon' or 'to lead on.' It encompasses a range of meanings, including to inflict something upon someone, to induce or persuade, and to bring in or introduce. In the New Testament, it appears in contexts suggesting the imposition of guilt or consequences, notably in Acts 5:28 and 2 Peter 2:1, 5.
ἐπ-άγω, [pres. ptep. ἐπάγων]; 1 aor. ptep. ἐπάξας (W. p- 82 (78); [Veitch 5. v. @yw]); 2 aor. inf. ἐπαγαγεῖν ; fr. Hom. down; Sept. chiefly for 8°27; to lead or bring upon: τινί τι, to bring a thing on one, i. 6. to cause something te befall one, usually something evil, 2 Pet. ii. 1, 5, (πῆμα, Hesiod. opp. 240; ἄταν, Soph. Ajax 1189; γῆρας νόσους ἐπάγει, Plat. Tim. 33 a.; ἑαυτοῖς δουλείαν, Dem. p. 424, 9 ; δεινά, Palaeph. 6, 7; κακά, Bar. iv. 29; ἀμέτρητον ὕδωρ, 3 Mace. ii.4, and in other exx.; in the Sept. ἐπί τινά τι, as κακά, Jer. vi. 19; xi. 11, ete.; πληγήν, Ex. ΧΙ. 1; also ina good sense, as ἀγαθά, Jer. xxxix. (xxxii.) 42; τινὶ εὐφροσύνην, Bar. iv. 29). ἐπάγειν τὸ αἷμά twos ἐπί τινα, to bring the blood of one upon any one, i. e. lay upon one the guilt of, make him answerable for, the violent death inflicted on another: Acts v. 28, (like ἐπάγειν ἁμαρτίαν ἐπί τινα, Gen. xx. 9; Ex.…
Read the full entry →ἐπάγω. With 2 Pet 21.5 cf. P Ryl IT. 1442! (a.p. 38) ἔτι δὲ καὶ ἐτόλμησεν πθόνους (1. φθόνου) μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘moreover he had the audacity to bring baseless accusations of malice against me” (Edd.). In the early marriage contract P Tebt I. 104® (B.c. 92) we have μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην ἐπ[α]γ[α]γέσθαι ἀλλὰ ᾿Απολλωνίαν, ‘it shall not be lawful for P. to bring in any other wife but A.” (cf. thez.¢. ἐπεισάγω), and in P Oxy VIII. 11217! (A.D. 295) the verb is = ‘‘induce,” when a petitioner complaining of certain persons who had carried off valuables adds—rivt ἐπαγόμενοι οὐκ ἐπίσταμαι, ‘on what inducement I cannot tell” (Ed.). A new formula with reference to enrolment is found in P Hib I. 324 (B.c. 246) ἩΗράκλειτος “Hp[akdcl]rov Καστόρειος τῶν οὔπω [ἐ]πηγμένων, “ H. son of H., of the Castorian deme but not yet enrolled,” and more fully in P Petr I. 27(3)° τῆς…
Read the full entry →ἐπάγω (epagō) — to bring upon.
ἐπάγω [ᾰ],
bring on, οἷον ἐπ᾽ ἦμαρ ἄγῃσι πατήρ [Refs 8th c.BC+]; ἐλεύθερον ἦμαρ Bacisap.[Refs 5th c.BC+]
2. set on, urge on, as hunters do dogs, ἐπάγοντες ἐπῇσαν (i.e. κύνας) [Refs 8th c.BC+] — in middle [Refs]
2. b lead on an army against the enemy, Ἄρη τινί [Refs 5th c.BC+]: intransitive, march against, τισί [Refs 4th c.BC+]
2. c quicken the pace, [Refs 5th c.BC+]
3. lead on by persuasion, influence, [Refs 8th c.BC+]: with infinitive, induce one to do,[Refs 5th c.BC+]:—passive, οἷς ἐπαχθέντες ὑμεῖς [Refs 4th c.BC+]
4. bring in, invite as aiders or allies, τὸν Πέρσην [Refs 5th c.BC+]; τὸν Π. ἐπὶ τοὺς Ἕλληνας Epist. [Refs 5th c.BC+]
ἐπάγω
epago
from 1909 and 71; to superinduce, i.e. inflict (an evil), charge (a
crime):--bring upon.
see GREEK for 1909
see GREEK for 71
ἐπάγω
v.
I bring upon
ἐπάγω epagō 3x
to bring upon, cause to come upon, 2 Pet. 2:1, 5; met. to cause to be imputed or attributed to, to bring guilt upon, Acts 5:28*
ἐπάγω fut. ξω aor2 ἐπήγαγον to bring on, Od., Aesch.: to bring upon, τί τινι Hes., attic
to set on, urge on, as hunters do dogs, Od., Xen.
to lead on an army against the enemy, Hdt., Thuc., etc.
to lead on by persuasion, influence, Od., Eur.; c. inf. to induce him to do, id. Eur.
to bring in, invite as aiders or allies, Hdt., Dem.
to bring to a place, bring in, Hdt., etc.:— to bring in, supply, Thuc.
to lay on or apply to one, ἐπ. κέντρον ἵπποις, of a charioteer, Eur.; ἔπαγε γνάθον lay your jaws to it, Ar.
to bring forward, propose a measure, Thuc., Xen.; so, ἐπ. δίκην, γραφήν τινι, Lat. intendere litem alicui, Plat., etc.
to bring in over and above, to add, τι Aesch., Ar.:— to intercalate days in the year, Hdt.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 90 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.
ἔπαρχον οὖν τῆς Ἰουδαίας καὶ τῆς ἁπάσης βασιλείας ἀπέστειλεν Κούσπιον Φᾶδον τῷ κατοιχομένῳ διδοὺς τιμὴν τὸ μὴ Μάρσον ἐπαγαγεῖν εἰς βασιλείαν αὐτῷ διάφορον.
ἐνειλούμενός μοι ἀπώλεσα πινακίδα καὶ ἀργυρίου δραχμὰς ξ, ἔτι δὲ καὶ ἐτόλμησεν φθόνου μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος. διὸ ἀξιῶ γράψαι ἀχθῆναι αὐτὸν ἐπὶ σὲ πρὸς τὴν δέουσαν