2 Timothy 1:7 — Word Study
N1904οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
BSANotou forgar has givendidōmi▸ usegō <the>ho Godtheos [the one true deity] a spiritpneuma [the vital principle] of cowardicedeilia△ [or timidity, cowardice] butalla of powerdunamis [and strength, miraculous ability] andkai of loveagapē [unconditional, divine affection] andkai of self-control.sōphronismos△ [self-discipline, a sound mind]
| Greek | English | Parsing |
|---|---|---|
| οὐ | Not | Particle, negative |
| γὰρ | for | Conjunction |
| ἔδωκεν | has given | Verb, aorist, active |
| ἡμῖν | us | Personal pronoun, first person, dative |
| ὁ | <the> | Article, nominative, singular |
| θεὸς | God | Noun, nominative, singular |
| πνεῦμα | a spirit | Noun, accusative, singular |
| δειλίας | of cowardice | Noun, genitive, singular |
| ἀλλὰ | but | Conjunction |
| δυνάμεως | of power | Noun, genitive, singular |
| καὶ | and | Conjunction |
| ἀγάπης | of love | Noun, genitive, singular |
| καὶ | and | Conjunction |
| σωφρονισμοῦ.¶ | of self-control. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For God has not given us a spirit of fear, but of power, love, and self-control. |
| KJV | For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. |
| ASV | For God gave us not a spirit of fearfulness; but of power and love and discipline. |
| YLT | for God did not give us a spirit of fear, but of power, and of love, and of a sound mind; |
| WEB | For God didn’t give us a spirit of fear, but of power, love, and self-control. |
| BBE | For God did not give us a spirit of fear, but of power and of love and of self-control. |
Where they part company is ἔδωκεν — see How Translations Differ.
The sentence consists of a main clause followed by a contrasting clause that highlights what God has provided.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbδίδωμι
The sentence as the grammar sees it Open the tree ›
2 of 14 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Timothy 1:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Encouragement to Timothygenerated
2 Timothy 1:7 is part of a letter where Paul reminds Timothy of the gifts God has given him. Paul emphasizes that these gifts are not accompanied by fear but by strength and love. This encouragement is crucial for Timothy as he faces opposition and challenges in his ministry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 20:24 | But I consider my life of no value to me, if only I may finish my course and complete the ministry I have received from the Lord Jesus—the ministry of testifying to the good news of God’s grace. |
| 2 | Acts 21:13 | Then Paul answered, “Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.” |
| 3 | Romans 8:15 | For you did not receive a spirit of slavery that returns you to fear, but you received the Spirit of sonship, by whom we cry, “Abba! Father!” |
| 4 | Hebrews 2:15 | and free those who all their lives were held in slavery by their fear of death. |
| 5 | 1 John 4:18 | There is no fear in love, but perfect love drives out fear, because fear involves punishment. The one who fears has not been perfected in love. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — δίδωμι, didōmigenerated
The verb δίδωμι, transliterated as didōmi, means 'to give.' It is an aorist active indicative verb, indicating a completed action in the past. In this context, it shows that God has already bestowed something significant upon believers.
The focus here is on the nature of what has been given — a spirit that empowers rather than instills fear. This highlights God's intention in equipping His followers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'For God has not given us a spirit of fear, but of power, love, and self-control.' This is consistent across many translations, including the KJV and WEB.
However, variations arise with the word ἔδωκεν. The BSB uses 'has given,' while the KJV opts for 'hath not given,' and the ASV chooses 'gave us not.' Additionally, the rendering of ἀγάπης varies, with some translations using 'of love' while others simply say 'love.'
Sentence Structuregenerated
The main verb is ἔδωκεν, has given, which governs the entire sentence. It is followed by a noun phrase indicating the indirect object, ἡμῖν, us, and two contrasting clauses that describe what God has not given and what He has given.
The structure emphasizes the contrast between fear and the empowering gifts of power, love, and self-control, which are presented as the positive attributes bestowed by God.
Septuagint Backgroundgenerated
δίδωμι is also present in the Septuagint, where it translates the Hebrew נָתַן (to give). This connection highlights the continuity of God's action in both the Old and New Testaments.
In the Septuagint, πνεῦμα often translates רוּחַ, referring to the spirit or breath of life, emphasizing the same vital principle found in this verse.
In plain words — the whole versegenerated
2 Timothy 1:7 states that God has not given us a spirit of fear. Instead, He provides us with power, love, and self-control. This assurance from Paul encourages Timothy to be bold in his faith and ministry.
Frequently Asked Questionsgenerated
It means that fear does not come from God; instead, He empowers us to act with strength, love, and self-discipline.
By relying on God's strength through prayer, studying His Word, and practicing love and self-discipline in daily life.
Recognizing that fear is not from God helps us to resist it and to embrace the gifts He has given us for our growth and service.
Self-control is essential for making wise choices, resisting temptation, and living a life that honors God.
Reflection Questionsgenerated
- In what areas of my life do I struggle with fear, and how can I invite God's power into those situations?
- How can I demonstrate love in my interactions with others this week?
- What practical steps can I take to develop greater self-control in my daily habits?
- How does understanding that God empowers me affect my confidence in sharing my faith?
The early church on this verse — how the Fathers read it
The early church Fathers commented on this verse to highlight the gifts God provides to believers, encouraging them to remain steadfast in their faith.
"For God hath not given us the spirit of bondage again to fear; but of power, and love, and of a sound mind. Be not therefore ashamed of the testimony of our Lord, or of me his prisoner," he writes to Timothy.
Clement of Alexandria cites this verse to remind Timothy not to be ashamed of the gospel, emphasizing God's empowering spirit.
Early Church Fathers on 2 Timothy 1 →"Be not thou, therefore, ashamed of the testimony of our Lord, nor of me His prisoner; " for he had said before: "For God hath not given us the spirit of fear, but of power, and of love,
Tertullian uses this verse to encourage boldness in faith, reinforcing the gifts of power and love.
Early Church Fathers on 2 Timothy 1 →"For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." That is, we did not receive the Spirit, that we should shrink from exertion, but that we may speak with boldness.
John Chrysostom points out that the spirit given is meant for boldness, not fear, urging believers to speak out.
Early Church Fathers on 2 Timothy 1 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Timothy 1:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor God hath not given us the spirit of fear,.... A pusillanimous, cowardly spirit, so as to be afraid of men or devils, of what they will say or do; and so as to be discouraged in, sink under, or be
Read John Gill on 2 Timothy 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.
Read Robert Jamieson on 2 Timothy 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor God hath not given us the spirit of fear: fear in this place signifieth fearfuluess, or cowardice, or poorness of spirit, in opposition to that holy fortitude which becomes ministers; this, he saith, is none of the gifts of the Holy Spirit, and proceedeth not from God. But of power: by power he means Christian courage and fortitude, not declining duty because of danger threatening us in the performance, but enabling us to encounter the greatest dangers and difficulties. And of love; love to God, and to the souls of his people; love so strong as to constrain us to be willing to lay down our lives for Christ, and for his church and people. And of a sound mind; swfronismou we translate it…
Read Matthew Poole on 2 Timothy 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments7 For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Ver. 7. The spirit of fear] δειλειας, called elsewhere the spirit of bondage, δουλειας, Romans 8:15. The law will convince the judgment; but it is the gospel that convinceth the lust and the affection. Of power and of a sound mind] These two fitly stand together. Sin unrepented of, lies rotting at the heart, and by rotting weakeneth it, as a rotten rag hath no strength.
Read John Trapp on 2 Timothy 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) For God hath not given us the spirit of fear.—Or better, perhaps, the spirit of cowardice—that cowardice which manifests itself by a timidity and shrinking in the daily difficulties which the Christian meets with in the warfare for the kingdom of God. (Comp. John 14:27, and Revelation 21:8.) “Hath not given us,” in this particular case, refers to the time when Timothy and St. Paul were admitted into the ministry. The Holy Spirit is no Spirit, be it remembered, which works cowardice in men. But the reference is also a far broader one than merely to the Holy Spirit conferred on ministers of the Lord at ordination. It is a grave reminder to Christians of every age and degree that all…
Read Charles John Ellicott on 2 Timothy 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. God hath not given us the spirit of fear] Here is an allusion to the giving of the law on mount Sinai. This was communicated with such terrible majesty as to engender fear in all the Israelites: even Moses, on the occasion, did exceedingly fear and tremble. The Gospel was ushered in, in a much milder manner; every thing was placed on a level with the human intellect; and within reach of every human spirit. Nothing was terrific, nothing forbidding; but all was inviting. The very spirit and genius of it was a spirit of power, of love, and of a sound mind. Instead of δειλιας, fear, some MSS. and versions have δουλειας, servitude or bondage; God hath not given unto us the spirit of…
Read AdamClarke on 2 Timothy 1 →CambridgeThe Cambridge Bible for Schools and Colleges7. For God hath not given us] Rather, gave us; i.e. both St Paul and Timothy, at the time of their ‘setting apart’ for the ministry; this gift is of special grace for special work, more particularly the proper temper and character formed in them by the Holy Spirit; and this not a spirit of cowardice, ‘a spirit’ being preferable to ‘the spirit’ of A.V. as more plainly indicating this character, the spirit we are of in regard to ministerial work, than ‘the spirit,’ which though written with s, not S, is still liable to be mistaken by the listener or reader as though the Holy Spirit were meant. This indeed Bp Ellicott wishes, needlessly making two classes of passages, one like Ephesians 1:17…
Read Cambridge on 2 Timothy 1 →Albert Barnes1798–1870Barnes' Notes on the BibleFor God hath not given us the spirit of fear - A timorous and servile spirit. This is said in order to encourage Timothy, who was not improbably modest and diffident.
Read Albert Barnes on 2 Timothy 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For God has not given us a spirit of fear, but of power, love, and self-control.
For God didn’t give us a spirit of fear, but of power, love, and self-control.
For God has not given us a spirit of fear, but of power, love, and self-control.
For God did not give us a Spirit of fear but of power and love and self-control.
Tyndale line
For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.
For God gave us not a spirit of fearfulness; but of power and love and discipline.
For God gave us not a spirit of fearfulness; but of power and love and discipline.
For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.
For God hath not giuen to vs the Spirite of feare, but of power, and of loue, and of a sound minde.
Strictly literal
For God has not given us a spirit of cowardice, but of power, and of love, and of wise discretion.
for God did not give us a spirit of fear, but of power, and of love, and of a sound mind;
for God did not give us a spirit of fear, but of power, and of love, and of a sound mind;
For God did not give us a spirit of fear, but of power and love and discipline.
From the Latin
For God hath not given us the spirit of fear: but of power, and of love, and of sobriety.
Simplified
God didn't give us a spirit that makes us fearful, but a spirit of power and love and good sense.
For God did not give us a spirit of fear, but of power and of love and of self-control.
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.
Non enim dedit nobis Deus spiritum timoris : sed virtutis, et dilectionis, et sobrietatis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܓܝܪ ܝܗܒ ܠܢ ܐܠܗܐ ܪܘܚܐ ܕܕܚܠܬܐ ܐܠܐ ܕܚܝܠܐ ܘܕܚܘܒܐ ܘܕܡܪܬܝܢܘܬܐ
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.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
The standard critical text of the New Testament.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
The previous edition, still widely cited.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
The Society of Biblical Literature edition, freely licensed.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
The edition that turned scholarship toward the earliest manuscripts.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
An independent critical text built from the oldest witnesses then known.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
A recent critical edition following documentary evidence closely.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
The reading of the majority of surviving manuscripts.
οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.¶
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 Timothy 1:7
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word 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 γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
δίδωμι, transliterated as didōmi, means 'to give' and is used in a wide range of contexts, including bestowing, granting, and delivering. It appears frequently in the New Testament, such as in Matthew 4:9 and John 3:16. The word is built from a primary verb and has various forms and constructions, indicating its flexibility in usage.
δίδωμι,
[in LXX chiefly for נתן (53 words in all) ;]
to give—in various senses, acc. to context—bestow, grant, supply, deliver, commit, yield: absol., Ac 20:35; c. acc. rei et dat. pers., Mt 4:9 5:31, Jo 1:12, al. mult.; c. dat. pers., seq. ἐκ, Mt 25:8; id. c. gen. part.. Re 2:17; c. acc. pers., Jo 3:16, Re 20:13, al.; δεξιάς, Ga 2:9; φίλημα, Lk 7:45; γνῶσιν, Lk 1:77; κρίσιν, Jo 5:22; of seed yielding fruit, Read the full entry →
δίδωμι (διδῶ, Rev. iii. 9 LT WH; [δίδω Tr, yet see WH. App. p. 167]), 3 pers. plur. διδόασι (Rev. xvii. 13 [not Rec.]), impv. δίδου (Mt. v. 42 RG); impf. 3 pers. sing. ἐδίδου, 3 pers. plur. ἐδίδουν (ἐδίδοσαν, Jn. xix. 3 LT Tr WH [see ἔχω); fut. δώσω; 1 aor. ἔδωκα [2 pers. sing. -xes, Jn. xvii. 7 Trmrg., 8 Trmrg.; cf. reff. s. v. κοπιάω)], subjunc. δώσῃ [and δώσωμεν] fr. an imaginary indic. form ἔδωσα, [ Mk. vi. 37 T Trmrg.]; Jn. xvii. 2 (Tr mrg. WH δώσει) ; Rev. viii. 3 (LT Tr WH δώσει; cf. Lob. ad Phryn. p. 720 sq.; B. 36 (31); W. 79 (76); [Veitch s. v. 618. fin., also Soph. Lex. s. v. and esp. Intr. p. 40; WH. App. p. 172]); pf. δέδωκα [on the interchange between the forms of the pf. and of the aor. in this verb ef. B. 199 (172)]; plpf. ἐδεδώκειν and without augm. [W. § 12, 9; B. 33 (29)] dedaxew, Mk. xiv. 44; and L txt. T Tr WH in Lk. xix. 15; 3 pers. plur. δεδώκεισαν, Jn. xi. 57; 2…
Read the full entry →δίδωμι structed by Kenyon, P Lond I. p. 2ff. For a specimen of their petitions see P Par 26 (B.C. 163-2), reproduced in Selections, p. 12 ff. It opens—Baordret Πτολεμαίῳ καὶ Βασιλίσσῃ Κλεοπάτρᾳ τῇ ἀδελφῇ, θεοῖς Φιλομήτορσι, χαίρειν. Θανὴς καὶ Taods δίδυμαι, αἱ λειτουργοῦσαι ἐν τῷ πρὸς Μέμφει μεγάλῳ Σαραπιείῳ κτὰ. From 20.15 Kal ἐκ τούτων καὶ τῶν προτοῦ γενηθεισῶν δ[ι]δύμων κομισαμένων τὰ ἑαυτῶν καθ᾽ ἡμέραν δέοντα, we learn that the Twins were there ex officio as twins, in connexion with some Dioscuric cultus: see Rendel Harris Soanerges, p. 272. From later documents it will be enough to quote P Oxy IIT. 533%® (ii/ili A.p.) εὔπατε Kal τοῖς διδύμοις ὅτι προνοήσζα]τε τοῦ κερματίου, “Ὑ16}1 the twins also to be careful about the small change” (Edd.). The frequency of Didymus as a proper name we compare the Latin Geminus and Gemellus (cf. for the latter the farmer whose correspondence at end…
Read the full entry →δίδωμι (didōmi) — to give.
δίδωμι,
[Refs 8th c.BC+] (late δίδω [Refs 3rd c.AD+]; late forms, 1st pers. plural διδόαμεν see reading in [Refs 1st c.AD+]; but thematic forms are frequently used, especially in Epic dialect and Ionic dialect, διδοῖς, διδοῖσθα, [Refs 8th c.BC+], διδοῖ [Refs 8th c.BC+], uncertain in Attic dialect, [Refs 6th c.BC+], Epic dialect δίδωθι [Refs 8th c.BC+]; infinitive διδόναι, also διδοῦν [Refs 6th c.BC+], Epic dialect διδοῦναι [Refs 8th c.BC+], Aeolic dialect δίδων [Refs 3rd c.BC+]; participle διδούς, Aeolic dialect δίδοις [Refs 7th c.BC+]imperfect ἐδίδουν -ους -ου, [Refs 8th c.BC+] (Epic dialect δίδου [Refs 8th c.BC+]; 3rd.pers. plural ἐδίδοσαν [Refs 8th c.BC+] codices (ἀπ-), also ἔδιδον probably in [Refs]; Epic dialect iterative δόσκον [Refs 8th c.BC+]: future δώσω [Refs], Epic dialect διδώσω [Refs 8th c.BC+]; infinitive δωσέμεναι [Refs 8th…
Read the full entry →δίδωμι
didomi
a prolonged form of a primary verb (which is used as an alternative in
most of the tenses); to give (used in a very wide application,
properly, or by implication, literally or figuratively; greatly
modified by the connection):--adventure, bestow, bring forth, commit,
deliver (up), give, grant, hinder, make, minister, number, offer, have
power, put, receive, set, shew, smite (+ with the hand), strike (+
with the palm of the hand), suffer, take, utter, yield.
δίδωμι
v.
I offer, give
δίδωμι didōmi 415x
pluperfect, ἐδεδώκειν, to give, bestow, present, Mt. 4:9; 6:11; Jn. 3:16; 17:2, et al. freq.; to give, cast, throw, Mt. 7:6; to supply, suggest, Mt. 10:19; Mk. 13:11; to distribute alms, Mt. 19:21; Lk. 11:41; to pay tribute, etc., Mt. 22:17; Mk. 12:14; Lk. 20:22; to be the author or source of a thing, Read the full entry →
δίδωμι Redupl. from Root ΔΟ, Lat. do, dare. Orig. sense, to give, τί τινι Hom., etc.; in pres. and imperf. to be ready to give, to offer, id. Hom.
of the gods, to grant, κῦδος, νίκην, and of evils, δ. ἄλγεα, ἄτας, κήδεα id. Hom.; later, εὖ διδόναι τινί to provide well for . . , Soph., Eur.
to offer to the gods, Hom., etc.
with an inf. added, δῶκε τεύχεα θεράποντι φορῆναι gave him the arms to carry, Il.; διδοῖ πιεῖν gives to drink, Hdt., etc.
Prose phrases, δ. ὅρκον, opp. to λαμβάνειν, to tender an oath; δ. χάριν, ῀ χαρίζεσθαι, as ὀργῆι χάριν δούς having indulged his anger, Soph.;— λόγον τινὶ δ. to give one leave to speak, Xen.; but, δ. λόγον ἑαυτῶι to deliberate, Hdt.
c. acc. pers. to give over, deliver up, Hom., etc.
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
414 occurrences in the New Testament, rendered 86 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 414 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 985 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.
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1DP — Personal pronoun · first person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-1DP Part of Speech: Personal pronoun Person: first Case: Dative Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word πνεῦμα (i.e., *pneuma*) means 'spirit' or 'breath' and is derived from the verb πνέω (to blow). It encompasses various meanings, including air in motion, the vital principle of life, and spiritual beings such as angels and demons. In the New Testament, it frequently refers to the Holy Spirit and the human spirit, appearing in contexts that contrast it with the body or flesh.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18…
Read the full entry →πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which…
Read the full entry →πνεῦμα (pneuma) — spirit/breath: spirit.
πνεῦμα, ατος, τό,
(πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]
2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the…
πνεῦμα
pneuma
from 4154; a current of air, i.e. breath (blast) or a breeze; by
analogy or figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or
(superhuman) an angel, demon, or (divine) God, Christ's spirit, the
Holy Spirit:--ghost, life, spirit(-ual, -ually), mind. Compare 5590.
see GREEK for 4154
see GREEK for 5590
πνεῦμα, ατος, τό
n.n.
wind, breath, spirit
πνεῦμα pneuma 379x
wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor.…
Read the full entry →πνεῦμα πνεῦμα, ατος, τό, πνέω a blowing, πνεύματα ἀνέμων Hdt., Aesch.: alone, a wind, blast, Trag., etc.
metaph., θαλερωτέρῳ πν. with more genial breeze or influence, Aesch.; λύσσης πν. μάργῳ id. Aesch.; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, Soph.
like Lat. spiritus or anima, breathed air, breath, Aesch.; πν. βίου the breath of life, id. Aesch.; πν. ἀθροίζειν to collect breath, Eur.; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up the ghost, id. Eur.; πνεύματος διαρροαί the wind-pipe, id. Eur.
that is breathed forth, odour, scent, id. Eur.
spirit, Lat. afflatus, Anth.: inspiration, NTest.
the spirit of man, id. NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
385 occurrences in the New Testament, rendered 9 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 379 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 173 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαυίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου Αὐτοκράτορος καὶ
r ἐν ὀνόματι τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης ἡμῶν τῆς θεοτόκου καὶ πάντων τῶν ἁγίων, βασιλείας τοῦ θειοτάτου καὶ
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης
δειλία (deilia) means cowardice or timidity, always in a negative sense. It is derived from δειλός and appears once in the New Testament, specifically in 2 Timothy 1:7. The term is contrasted with bravery and is linked to various forms of fear, as noted in other lexicons.
Or these three words the first, δειλία, is used always in a bad sense ; the second, φόβος, is a middle term, capable of a good interpretation, capable of an evil, and lying indifferently between the two; the third, εὐλάβεια, is quite predominantly used in a good sense, though it too has not altogether escaped being employed in an evil. Δειλία, equivalent to the Latin ‘ timor,’ and having θρασύτης (‘foolhardiness’) for its contrary extreme (Plato, Tim. 87 a), is our ‘cowardice.’ It occurs only once in the N. T., 2 Tim. i. 7; where Bengel says, exactly on what authority I know not, ‘ Est timor cujus cause potius in animo sunt quam foris;’ but δειλιάω at John xiv. 27; and δειλός at Matt. vil. 26; Mark iv. 40; Rev. xxi. 8: the δειλοί in this last passage being those who in time of persecution have under fear of suffering denied the faith; cf. Eusebius, Hist. Eccl. viii. 8. It is joined to…
Read the full entry →δειλία, -ας, ἡ
(< δειλός),
[in LXX for אֵימָה, מְחִתָּה, etc. ;]
cowardice, timidity (never in good sense): II Ti 1:7.†
SYN.: φόβος, fear, in general, good or bad; εὐλάβεια (q.v.), apprehension generally, but chiefly pious fear, "that careful and watchful reverence which pays regard to every circumstance in that with which it has to deal" (cf. Tr., Syn., § x).†
δειλία, -as, 7, (δειλός), timidity, fearfulness, cowardice : 2 Tim.i. 7. (Soph., [Hdt.], Eur., [Arstph.], Thuc., and subseq. writ.)
δειλία. For this NT ἅπ. εἰρ. (2 Tim 17) ch. BGU IL 37 (λυ. 154) δειλίαν with a gap both before and after, P Giss I. gol 15. (a,b, 215) δειλίας αἰτία. 21. 26 and
δειλία (deilia) — timidity.
δειλία, ἡ,
timidity, cowardice, [Refs 5th c.BC+]; δειλίην ὀφλεῖν to be charged with cowardice, [Refs 5th c.BC+]; δειλίας ὀφλεῖν (i.e. δίκην) [Refs 5th c.BC+]; ἔνοχος δειλίας (i.e. δίκῃ) [Refs 5th c.BC+]; opposed to ἀνδρεία, θρασύτης, [Refs 5th c.BC+]
II. misery, [Refs 6th c.AD+]
δειλία
deilia
from 1169; timidity:--fear.
see GREEK for 1169
δειλία, ας, ἡ
n.f.
cowardice
δειλία deilia 1x
timidity, 2 Tim. 1:7*
δειλία δειλός cowardice, Hdt., Soph.; δειλίην ὀφλεῖν to be charged with cowardice, Hdt.
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
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
παρελθόντι γὰρ εἰς τὴν σκηνὴν αὐτῷ καὶ περὶ τῆς μελλούσης ὑπʼ αὐτῶν ἀπωλείας ἀποκλαιομένῳ τὸν θεὸν ὑπομνῆσαι μέν, ὅσα παθόντες ἐξ αὐτοῦ καὶ πηλίκων εὐεργεσιῶν μεταλαβόντες ἀχάριστοι πρὸς αὐτὸν γένοιντο, ὅτι τε τῇ νῦν τῶν κατασκόπων ὑπαχθέντες δειλίᾳ…
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
δύναμις (dunamis) refers to power, might, or strength, derived from δύναμαι (dynamai). It encompasses various meanings, including the ability to perform actions, miraculous power, and authority. In the New Testament, it appears in contexts related to God's power, miracles, and the strength of individuals (e.g., Mt 25:15, Ac 1:8). The lexicons do not show significant disagreement on its meanings.
παράδοξον, θαυμάσιον. THESE words have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of his flesh; thus σημεῖον, John ii. 11; Acts ii. 19; τέρας, Acts ii. 22; John iv. 48; δύναμις, Mark vi. 2 ; Acts ii. 22; μεγαλεῖον, Luke i. 49; ἔνδοξον, Luke xiii. 17; παράδοξον, Luke v. 26; θαυμάσιον, Matt. xxi. 15 ; while the first three and the most usual are in like manner employed of the same supernatural works wrought in the power of Christ by his Apostles (2 Cor. xii. 12); and of the lying miracles of Antichrist no less (2 Thess. ii. 9). They will be found, on closer examination, not so much to represent different kinds of miracles, as miracles contemplated under different aspects and from different points of view. Tépas and σημεῖον are often linked together in the N. T. (John iv. 48; Acts ii. 22; iv. 30; 2 Cor. xii. 12); and times…
Read the full entry →δύναμις, -ews, 7; [fr. Hom. down]; Sept. for on, 77931, ty, MD, 8I¥ (an army, a host); strength, ability, power ; a. univ. inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth: Lk. i.17; Acts iv. 7; 1 Co. iv. 20; 2 Co. iv. 7; xii. 9 (ἡ δύναμις ἐν ἀσθενείᾳ τελεῖται [RG τελειοῦται ]) ; xiii. 4; 1 ΤῊ. 1. 5; Heb. vii. 16; xi.34; Rev. i. 16; xvii. 13; ἰδίᾳ δυνάμει, Acts iii. 12; μεγάλῃ δυνάμει, Acts iv. 33; ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, Mt. xxv. 15; ὑπὲρ δύναμιν, beyond our power, 2 Co. i. 8; ἐν δυνάμει se. ὦν, endued with power, Lk. iv. 36; 1 Co. xv. 43; so in the phrase ἔρχεσθαι ἐν δυνάμει, Mk. ix. 1; powerfully, Col. i. 29; 2 Th. i. 11; contextually i.q. evidently, Ro. i. 4; ἐν δυνάμει σημείων x. τεράτων, through the power which I exerted upon their souls by performing miracles, Ro. xv. 19 ; dvr. eis τι; Heb. xi. 11; δύν. ἐπὶ…
Read the full entry →δύναμις. For the more ordinary meanings of δύναμις we may cite such passages as P. Oxy 11. 292° (c. A.D. 25) (= Selections, p. 37) διὸ παρακαλῶ ce μετὰ πάσης δυνάμεως ἔχειν αὐτὸν συνεσταμένον, ‘wherefore I beg you with all my power to hold him as one recommended to you,” 74. VI. 8998 (A.D. 200) ἐς ὅσον μὲν οὖν δύναμίς μοι ὑπῆρχεν, ‘as long as I had the power,”’ 74. 9404 (v/A.p.) τὴν τῶν ἄλλων μερίδων δύναμιν, ‘* the capacity of the other holdings ” (Edd.), and, for a Christian example, 76. VIII. 1150° (a prayer— Vi/A.D.) 6 003 . . . δεῖξον τὴν δύναμ[ίν cov. In P Petr II. 3(2)? we have παρὰ δύναμιν, and κατὰ ϑύναμιν, ‘according to one’s means,” asin 2 Cor 8%, is very common, especially in marriage contracts, as when in BGU IV. ros5o!4 (time of Augustus) a certain Dionysius undertakes τρέφειν kal ἱματίζειν τὴν ᾿Ισιδώραν ὡς γυναῖκα γαμετὴν] κατὰ δύναμιν. 105177 (same date) we have the…
Read the full entry →δύναμις (dunamis) — power.
δύνᾰμις [ῠ], ἡ,
genitive εως, Ionic dialect ιος, Ionic dialect dative δυνάμι: (δύναμαι):— power, might, in [Refs 8th c.BC+], especially of bodily strength, εἴ μοι δ. γε παρείη [Refs 8th c.BC+]: generally, strength, power, ability to do anything, πὰρ δύναμιν beyond one's strength, [Refs 8th c.BC+]; opposed to κατὰ δ. as far as lies in one, [Refs 8th c.BC+]
2. outward power, influence, authority, [Refs 5th c.BC+]; ἐν δ. εἶναι, γενέσθαι, [Refs 5th c.BC+]
3. force for war, forces, δ. ἀνδρῶν [LXX+5th c.BC+]; μετὰ δυνάμεων ἱκανῶν Wilcken [Refs 2nd c.BC+]; δ. καὶ πεζὴ καὶ ἱππικὴ καὶ ναυτική [Refs 5th c.BC+]; πέντε δυνάμεσι πεφρουρημένον, of the five projecting rows of sarissae in the phalanx, [Refs 1st…
δύναμις
dunamis
from 1410; force (literally or figuratively); specially, miraculous
power (usually by implication, a miracle itself):--ability, abundance,
meaning, might(-ily, -y, -y deed), (worker of) miracle(-s), power,
strength, violence, mighty (wonderful) work.
see GREEK for 1410
δύναμις, εως, ἡ
n.f.
might, power, marvelous works
δύναμις dynamis 119x
power; strength, ability, Mt. 25:15; Heb. 11:11; efficacy, 1 Cor. 4:19, 20; Phil. 3:10; 1 Thess. 1:5; 2 Tim. 3:5; energy, Col. 1:29; 2 Tim. 1:7; meaning, purport of language, 1 Cor. 14:11; authority, Lk. 4:36; 9:1; might, power, majesty, Mt. 22:29; 24:30; Read the full entry →
δύναμις from δύναμαι power, might, strength, Hom.: then, generally, strength, power, ability to do a thing, id. Hom.; παρὰ δύναμιν beyond one's strength, Thuc.; ὑπὲρ δ. Dem.; κατὰ δ. as far as lies in one, Lat. pro virili, Hdt.
power, might, authority, Aesch., etc.
a force for war, forces, Xen.
a quantity, Lat. vis, χρημάτων δ. Hdt., etc.
a power, faculty, capacity, αἱ τοῦ σώματος δυνάμεις Plat., etc.; also of plants, etc., Xen.
the force or meaning of a word, Plat., etc.
the worth or value of money, Thuc.
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
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
120 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 119 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 207 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
τὰ δέοντα πάντα καὶ τὸν ἱματισμὸν καὶ τὰ ἄλλα ὅσα καθήκει γυναικὶ γαμετῇ κατὰ δύναμιν τοῦ βίου ἐνδημοῦντος καὶ ἀποδημοῦντος αὐτῆς δὲ τῆς Κρονίας ἄμεμπτον καὶ ἀκατηγόρητον ἑαυτὴν παρεχομένης
Πασίωνος ἐπιχορηγοῦντος αὐτῇ τὰ δέοντα πάντα καὶ τὸν ἱματισμὸν ὡς ἐπὶ γυναικὶ γαμετῇ κατὰ δύναμιν τοῦ βίου· καὶ ἐπὶ τοῦ χωρισμοῦ ἀποδώσει ὁ Πασίων τῇ Χαιρημονίδι τὴν προκιμένην φερνήν,
τὰ δέοντα πάντα καὶ τὸν ἱματισμὸν καὶ τὰ ἄλλα ὅσα καθήκει γυναικὶ γαμετῇ κατὰ δύναμιν, αὐτῆς δὲ τῆς Τεφορσάϊτος τῆς καὶ Εὐδαιμονίδος ἄμεμπτον καὶ ἀκατηγόρητον ἑαυτὴν παρεχομένης ἐν τῇ
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 ἀγάπη (i.e., *agape*) means love, particularly the spiritual love between God and humanity, as well as among individuals. It is often associated with goodwill and esteem, distinguishing it from other forms of love like friendship or romantic love. In the New Testament, it appears frequently in the context of Christian teachings on love, such as in John 13:35 and Romans 5:8. The plural form refers to communal love feasts.
† ἀγάπη, -ης, ἡ
[in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία;]
love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, s.v., cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ,
Of men's love:
to one another, Jo 13:35;
to God, I Jo 2:5.
Of divine love;
God's love: to men, Ro 5:8; to Christ, Jo 17:26;
Christ's love to men: Ro 8:35.
In pl., love feasts: Ju 12 (DB, iii, 157).
SYN.: φιλία. ἀ., signifying properly (v.s. ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love…
ἀγάπη, -ἧς, ἡ, ἃ purely bibl. and eccl. word (for Wyttenbach, following Reiske’s conjecture, long ago restored ἀγαπήσων in place of ἀγάπης, ὧν in Plut. sympos. quaestt. 7, 6, 3 [vol. viii. p. 835 ed. Reiske]). Prof. auth. fr. [Aristot.], Plut. on used ἀγάπησις. “The Sept. use ἀγάπη for 138, Cant. ii. 4, 5, 7; iii. 5, 10; v. 8; vii. 6; viii. 4,6, 7; [It is noticeable that the word first makes its appearance as a current term in the Song of Sol.;—certainly no undesigned evidence respecting the idea which the Alex. translators had of the love in this Song” (Zezschwitz, Profangraec. u. bibl. Sprachgeist, p. 63)]; Jer. ii. 2; Eccl. ix. 1,6; [2 S. xiii. 15]. It occurs besides in Sap. iii. 9; vi. 19. In Philo and Joseph. I do not remember to have met with it. Nor is it found in the N. T. in Acts, Mk., or Jas.; it occurs only once in Mt. and Lk., twice in Heb. and Rey., but frequently in the…
Read the full entry →ἀγαπη use in connexion with Ptolemy on the Rosetta stone, OG/S got (B.C. 196) ἠγαπημένου ὑπὸ τοῦ POa. Cf. a Munich papyrus in Chrest. I. 1091" (end of iii/B.c.), where Wilcken restores [Πτολεμαῖ]ος αἰωνόβιος ἠγα[πημένος ὑπὸ τῆς Ισιδος]. It may be noted that in Mk 10% Field (Λίοζες, Pp. 34) suggests the translation ‘‘caressed” for ἠγάπησεν, comparing Plut. Peric/. 1: ξένους τινὰς ἐν ἹΡώμῃ πλουσίους, κυνῶν τέκνα καὶ πιθήκων ἐν τοῖς κόλποις περιφέροντας καὶ ἀγαπῶντας (fondling) ἰδὼν ὁ Καῖσαρ. .. ἠρώτησεν εἰ παιδία παρ᾽ αὐτοῖς οὐ τίκτουσιν αἱ γυναῖκες. Β. L. Gildersleeve (Justin Martyr, p. 135) suggests that ‘the larger use of [ἀγαπᾶν] in Christian writers is perhaps due to an avoidance of φιλεῖν in the sense of ‘kissing.”” He says Xenophon made the two words absolute synonyms, comparing MZemorahsilia ii. 7. 9 with 12; while he deprecates refinements in Jn 2111", since ‘the Evangelist…
Read the full entry →ἀγάπη (agapē) — love.
ἀγάπ-η, ἡ,
love, [LXX+2nd c.BC+] O; of the love of husband and wife, [Refs 2nd c.AD+]
2. especially love of God for man and of man for God, [LXX+1st c.AD+]:—also brotherly love, charity, [NT]
II. in plural, love-feast, [NT]
III. alms, charity, [Refs 4th c.AD+]
IV. ἀγάπη θεῶν, title of Isis, [Refs 2nd c.AD+]
ἀγάπη
agape
from 25; love, i.e. affection or benevolence; specially (plural) a
love-feast:--(feast of) charity(-ably), dear, love.
see GREEK for 25
ἀγάπη, ης, ἡ
n.f.
love
ἀγάπη agapē 116x
love, generosity, kindly concern, devotedness; pl. love-feasts, Jude 12
ἀγάπη Deriv. uncertain. love: esp. brotherly love, charity; the love of God for man and of man for God, NTest.
in pl. a love-feast, id. NTest.
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
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
114 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 116 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.
παρό μοι δοκεῖ τοῖς προειρημένοις δυσὶ κεφαλαίοις, τῷ τε „ὡς ἄνθρωπος“ καὶ τῷ „οὐχ ὡς ἄνθρωπος ὁ θεὸς“ ἕτερα δύο συνυφῆναι ἀκόλουθα καὶ συγγενῆ, φόβον τε καὶ ἀγάπην·
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’…
τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως…
πᾶσι τοῖς ἀδελφοῖς ἐν κυρίῳ βοηθεῖν, καὶ ταύταις ἀγομέναις πρὸς τὸν ἐπίτροπον ἐπιδώσεις τὴν ἀγάπην σου, διʼ ὧν ἐὰν παράσχῃ αὐταῖς. ἐρρῶσθαί σε εὔχομαι ἐν κυρίῳ.
ἐν Διὸς Πόλει, ἵνα οὖν μαρτυρήσῃ ἡμῖν τὰ τῆς ἐν θεῷ σου ἀγάπης. προσαγόρευε ἐν κυρίῳ τὴν ποθεινοτάτην ἡμῶν θυγατέρα Μαρκιανὴν μετὰ καὶ ὅλων τῶν ἐν τῷ
ὅτι ἡμάρτησα καὶ ἐπαρῳνήθην ἐν τῇ νυκτὶ ὅτι τοὺς ἀδελφοὺς ὕβρισα. ἐποίησεν δὲ καὶ ἀγάπην ἐν ἐκείνῃ τῇ ᾑμέρᾳ Ἑλλην ὢν διὰ τὸ ἁμάρτημα ὃ ἐποίησεν.
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
σωφρονισμός (sophronismos) refers to self-control or self-discipline, derived from the verb σωφρονίζω (sophronizo). It encompasses the idea of admonishing towards moderation and soundness of mind. The New Testament uses it in 2 Timothy 1:7, where it is associated with a spirit of discipline. Thayer notes a potential disagreement regarding its transitive meaning.
*† σωφρονισμός, -οῦ, ὁ
(< σωφρονίζω),
an admonishing (FlJ, Plut., al.);
self-control, self-discipline: II Ti 1:7 (on the reflexive meaning here, v. Ellic., in l.).†
σωφρονισμός, -ov, 6, (σωφρονίζωλ) ; 1. an admonishing or calling to soundness of mind, to moderation and self-control: Joseph. antt. 17, 9,2; Ὁ. 1. 2, 1,3; App. Pun. 8,65; Aesop. fab. 38; Plut.; [Philo, legs. alleg. 3, 691. 2. self-control, moderation, (σωφρονισμοί τινες ἢ μετάνοιαι τῶν νέων, Plut. mor. p. 712 6. i. e. quaest. conviv. 8, 3): πνεῦμα σωφρονισμοῦ, 2 Tim. i. 7, where see Huther; [but Huther, at least in his later edd., takes the word transitively, i. q. correction (R. V. disciline); see also Holtzmann ad loc. J.
σωφρονισμός (sōphronismos) — self-discipline.
σωφρον-ισμός, ὁ,
teaching of morality or moderation, [Refs 1st c.BC+]; self-control, [NT]
σωφρονισμός
sophronismos
from 4994; discipline, i.e. self-control:--sound mind.
see GREEK for 4994
σωφρονισμός, οῦ, ὁ
n.m.
self-control, self-discipline
σωφρονισμός sōphronismos 1x
self discipline, prudence, 2 Tim. 1:7*
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
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
καὶ εἰ ἀγαπήσεις δοῦλος γενέσθαι τοῦ σοφοῦ, νουθεσίας καὶ σωφρονισμοῦ κοινωνήσεις, ἀμαθίαν καὶ ἀπαιδευσίαν κῆρας ψυχῆς ἀποβαλών·