2 Timothy 2:6 — Word Study
N1904τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
BSAFor theho hardworkingkopiaō▸ [labouring, toiling] farmergeōrgos [husbandman, person who works with the land] it is necessarydei▸ firstprōton of theho fruitskarpos [fruits, harvest] to partake;metalambanō▸ [receive a share, take part]
| Greek | English | Parsing |
|---|---|---|
| τὸν | For the | Article, accusative, singular |
| κοπιῶντα | hardworking | Verb, present, active |
| γεωργὸν | farmer | Noun, accusative, singular |
| δεῖ | it is necessary | Verb, present, active |
| πρῶτον | first | Adverb, superlative |
| τῶν | of the | Article, genitive, plural |
| καρπῶν | fruits | Noun, genitive, plural |
| μεταλαμβάνειν· | to partake; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The hardworking farmer should be the first to partake of the crops. |
| KJV | The husbandman that laboureth must be first partaker of the fruits. |
| ASV | The husbandman that laboreth must be the first to partake of the fruits. |
| YLT | the labouring husbandman it behoveth first of the fruits to partake; |
| WEB | The farmer who labors must be the first to get a share of the crops. |
| BBE | It is right for the worker in the fields to be the first to take of the fruit. |
Where they part company is γεωργὸν — see How Translations Differ.
The sentence is structured around a main clause with an infinitive phrase that specifies the action required.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbκοπιάω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Timothy 2:6
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 — Instructions for Timothygenerated
2 Timothy 2:6 emphasizes the principle that those who work hard, like a farmer, should be the first to benefit from their efforts. Paul uses this analogy to illustrate the rewards of diligent labor in ministry. This teaching aligns with the broader themes in the letter, where Paul encourages Timothy to remain steadfast in his calling and to understand the importance of perseverance and hard work in the Christian life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 28:24–26 | Does the plowman plow for planting every day? Does he continuously loosen and harrow the soil? |
| 2 | Matthew 9:37–38 | Then He said to His disciples, “The harvest is plentiful, but the workers are few. |
| 3 | Matthew 20:1 | “For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. |
| 4 | Matthew 21:33–41 | Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it, and built a tower. Then he rented it out to some tenants and went away on a journey. |
| 5 | Luke 10:2 | And He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into His harvest. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — κοπιῶντα, kopiaōgenerated
The word κοπιῶντα is a present active participle of κοπιάω, which means to labor or toil. It conveys the idea of persistent effort and hard work, often accompanied by weariness. In this context, it describes a farmer who is actively engaged in his work.
This term highlights the dedication required in both agricultural and spiritual endeavors. The participial form indicates that this hardworking nature is ongoing, reflecting a lifestyle of diligent service.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as, "The hardworking farmer should be the first to partake of the crops." This is echoed in the KJV and ASV, which use the term husbandman to describe the farmer.
However, some translations like the WEB and BBE prefer farmer for γεωργὸν. The variations in wording reflect different choices in translating the same Greek terms, particularly for κοπιῶντα and μεταλαμβάνειν.
Sentence Structuregenerated
The main verb is δεῖ, meaning 'it is necessary', which governs the entire sentence. The structure includes a noun phrase for the subject κοπιῶντα γεωργὸν and an infinitive phrase μεταλαμβάνειν describing what is necessary.
The sentence structure highlights the relationship between the hardworking farmer and the necessity of partaking in the fruits, emphasizing the principle of reward following labor.
Septuagint Backgroundgenerated
κοπιάω appears in the Septuagint, translating the Hebrew word for toil, יָגֵעַ, which conveys a similar sense of labor and weariness. This connection enriches the understanding of hard work as a biblical theme.
In the LXX, this term is often used in contexts that describe the rewards of labor, reinforcing the notion that effort leads to fruitful outcomes.
In plain words — the whole versegenerated
2 Timothy 2:6 teaches that just as a farmer works hard on the land, he should be the first to enjoy the harvest. This principle applies to ministry, where those who labor diligently in their calling can expect to share in the rewards of their efforts.
Frequently Asked Questionsgenerated
It indicates that those who work hard should be rewarded first for their efforts, highlighting the principle of fairness in labor.
It suggests that those who labor in ministry should also expect to receive the spiritual benefits and rewards of their work.
The analogy emphasizes the importance of hard work and dedication, paralleling the effort required in both farming and spiritual endeavors.
Yes, it reflects a universal truth that hard work often leads to rewards, whether in personal, professional, or spiritual contexts.
Reflection Questionsgenerated
- In what areas of my life am I currently working hard, and how can I ensure I am also enjoying the fruits of that labor?
- How can I apply the principle of hard work leading to rewards in my spiritual life?
- What steps can I take to encourage others who are laboring in their ministries?
- How does the analogy of the farmer inspire me to be diligent in my own responsibilities?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, using it to illustrate the principle of reward in ministry based on one's labor.
"The husbandman that laboreth must be first partaker of the fruits." He had first spoken from his own example as a teacher.
Chrysostom highlights that the hardworking farmer is an example for teachers, emphasizing the necessity of diligence in their work.
Early Church Fathers on 2 Timothy 2 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Timothy 2:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe husbandman that laboureth,.... In manuring his ground, in ploughing, in sowing, in weeding, in reaping, c.
Read John Gill on 2 Timothy 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe husbandman that laboureth must be first partaker of the fruits. Must be first (before all others) partaker.
Read Robert Jamieson on 2 Timothy 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs the apostle had before compared the minister of the gospel to a soldier, and from thence concluded his duty not to entangle himself unnecessarily in secular employments; and to those that exercised themselves in their public games, and from thence concluded the obligation upon him to keep to the Divine rule in the management of his office, and of himself under the opposition he should meet with; so here he compares him to a husbandman, (as Christ himself had done, , &c.), either to mind him of his duty, first to look to save his own soul, then the souls of others, or of his advantage, it being the privilege of a husbandman, being the proprietor of the fruits, (if he will), first to eat…
Read Matthew Poole on 2 Timothy 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 The husbandman that laboureth must be first partaker of the fruits. Ver. 6. The husbandman labouring first] Spes alit agricolas. Nae illi falsi sunt (saith Salhst, in Jugur.) qui diversissimas res expectant, ignaviae voluptatem, et praemia virtutis. They are utterly out, that think to have the pleasure of sloth and the guerdon of goodness. A reward, requital, or recompence. ŒD
Read John Trapp on 2 Timothy 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The husbandman that laboureth must be first partaker of the fruits.—Again the picture is painted from every-day life. “The husbandman that laboureth”—with an emphasis upon “that laboureth”—is the successful tiller of the ground; “the labouring husbandman” it is, for whom the earth brings forth her increase. It is the enduring, patient, self-sacrificing toil that is rewarded in the affairs of common life—the man that “endures hardness,” whether as a soldier, or athlete, or tiller of the ground, wins the reward; and as in the world, so in religion. Further on in the Epistle the Apostle speaks of his having won the crown of righteousness. He had endured hardness of every conceivable kind…
Read Charles John Ellicott on 2 Timothy 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The husbandman that laboureth] That is: The husbandman must first till his ground before he can expect a crop; and he must till it according to the proper rules of agriculture, else he cannot have a crop. The combatant must fight and conquer, and fight according to the laws of the agones, before he can be crowned; so the Christian minister must labour in the spiritual vineyard, and labour too under the eye and according to the direction of his Master, before he can expect that crown of righteousness that fadeth not away.
Read AdamClarke on 2 Timothy 2 →CambridgeThe Cambridge Bible for Schools and Colleges6. The husbandman that laboureth] This third illustration is well known from St Paul’s use, 1 Corinthians 3:6-9, where the substantive corresponding to ‘farmer’ or ‘husbandman’ occurs. ‘Ye are God’s husbandry’; lit., ‘God’s farmed, tilled, land.’ The stress of meaning lies on the participle ‘that laboureth’ and we must give the old full sense to the English word; as the Vulgate putting the participle in the emphatic first place in the sentence ‘laborantem agricolam oportet primum de fructibus percipere.’ See the bearing of the same word, 1 Timothy 4:10, and especially 1 Timothy 5:17 where see note. It is true, as the Wise man says, ‘the profit of the earth is for all,’ Ecclesiastes 5:9, and…
Read Cambridge on 2 Timothy 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe husbandman that laboureth - The margin is, “labouring first, must be partaker.” The idea, according to the translation in the text, is, that there is a fitness or propriety (δει dei) that the man
Read Albert Barnes on 2 Timothy 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The hardworking farmer should be the first to partake of the crops.
The farmer who labors must be the first to get a share of the crops.
The hardworking farmer should be the first to partake of the crops.
The farmer who works hard ought to have the first share of the crops.
Tyndale line
The husbandman that laboureth must be first partaker of the fruits.
The husbandman that laboreth must be the first to partake of the fruits.
The husbandman that laboureth must be the first to partake of the fruits.
The husbandman that laboreth must be first partaker of the fruits.
The husbandman must labour before he receiue the fruites.
Strictly literal
The husbandman must labour before partaking of the fruits.
the labouring husbandman it behoveth first of the fruits to partake;
it is first necessary [for] the laboring farmer to partake of the fruits;
It is necessary that the hardworking farmer receive his share of the crops first.
From the Latin
The husbandman, that laboureth, must first partake of the fruits.
Simplified
The farmer that does all the hard work should be the first to benefit from the crop.
It is right for the worker in the fields to be the first to take of the fruit.
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.
Laborantem agricolam oportet primum de fructibus percipere.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐܟܪܐ ܕܠܐܐ ܘܠܐ ܠܗ ܕܩܕܡܐ ܡܢ ܦܐܪܘܗܝ ܢܣܬܝܒܪ
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.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
The standard critical text of the New Testament.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
The previous edition, still widely cited.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
The Society of Biblical Literature edition, freely licensed.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
The edition that turned scholarship toward the earliest manuscripts.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
An independent critical text built from the oldest witnesses then known.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
A recent critical edition following documentary evidence closely.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
The reading of the majority of surviving manuscripts.
τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν·
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 2:6
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 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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
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…
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
κοπιάω is derived from κόπος and means to grow weary or to toil. It is used in the New Testament to describe hard work and effort, appearing in various contexts, such as laboring in ministry (1 Corinthians 15:10) and general toil (Matthew 6:28). The entries indicate that it conveys both physical and metaphorical forms of labor, but there is no significant disagreement among lexicons regarding its meaning.
κοπιάω, -ῶ
(< κόπος),
[in LXX chiefly for יגע;]
(as in cl.) to grow weary: Mt 11:28, Jo 4:6, Re 2:3 (cf. Is 40:31).
κοπιάω, -@, [3 pers. plur. κοπιοῦσιν (for -ὥσιν), Mt. vi. 28 Tr; cf. ἐρωτάω, init.]; 1 aor. ἐκοπίασα; pf. κεκοπίακα (2 pers. sing. κεκοπίακες, Rev. ii. 3 LT Tr WH, ef. [W. § 13, 2¢.]; B. 43 (38) [and his trans. of Apollon. Dysk. p. 54n.; Tdf. Proleg. p. 123; WH. App. p. 166; Soph. Lex. p- 397); (κόπος, 4- V-) 3 1. as in Arstph., Joseph., Plut., al., ta grow weary, tired, exhausted, (with toil or burdens or grief): Mt. xi. 28; Rev. ii. 3; κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, Jn. iv. 6 (ὑπὸ τῆς ὁδοιπορίας, Joseph. antt. 2,15, 3; δραμοῦνται καὶ οὐ κοπιάσουσι, Is. xl. 31). 2 in bibl. Grk. alone, to labor with wearisome effort, to toil (Sept. for 33°); of bodily labor: absol., Mt. vi. 28; Lk. ν. 5; xii. 27 [not Tdf.]; Jn. iv. 38; Acts xx. 35; 1 Co. iv.12; Eph. iv. 28; 2 Tim. ii. 6 [ef. W.556 (517) ; B. 390 (334)]; τί, upon a thing, Jn. iv. 38. of the toilsome efforts of teachers in proclaiming and…
Read the full entry →κοπιάω. The special Biblical sense of this verb, ‘‘ work hard,”’ ‘toil,’’ may perhaps be seen in Vett. Val. p. 266% ἱλαροὺς περὶ Tas πράξεις Kal μεθ᾽ ἡδονῆς κοπιῶντας. Lightfoot on Ignat. ad Polyc, vi. thinks that the notion of “ toilsome training” for an athletic contest underlies the word, and cites Phil 216, Col 12°, 1 Tim 419, in illustration ; but it should be noted that the word can also be used without any such metaphorical reference, as in LXX 2 Kings (Sam) 17%, Isai 494, Sir 5127: see also Field Moves, p. 7. An uncommon usage is found in P Leid XV-% (iii/iv A.D.), where in a recipe for making silver the direction occurs—kal ἔμβαλε τὴν πίσσαν τὴν ξηράν, ἕως κοπιάσῃ, ‘et inicito picem siccam, donec saturatum sit” (Ed.). For the form κεκοπίακες in Rev 2% see W Schm Gy. p. 113, ἰδ κόπος 9 κόπος. For the phrase κόπους παρέχειν τινί, which occurs four times in the NT (also once with…
Read the full entry →κοπιάω (kopiaō) — to labor.
κοπ-ιάω,
future -άσω [ᾱ]: aorist ἐκοπίᾱσα [Refs 4th c.BC+]: perfect κεκοπίᾱκα [NT]: (κόπος):—to be tired, grow weary, [LXX+5th c.BC+], Men.[same place]; κ. ὑπὸ ἀγαθῶν to be weary of good things, [NT+5th c.BC+]: with participle, κ. ὀρχούμενοι [Refs 5th c.BC+]aorist participle κοπιάσας, defunctus laboribus, [Refs]:—middle in active sense, [Refs 4th c.BC+]
II. work hard, toil, [NT+2nd c.AD+]: with infinitive, strive, struggle, μὴ κοπία ζητεῖν [Refs]
III. ={κοπάζω}, come to rest: arrive at a state of saturation, [Refs 3rd c.AD+]
κοπιάω
kopiao
from a derivative of 2873; to feel fatigue; by implication, to work
hard:--(bestow) labour, toil, be wearied.
see GREEK for 2873
κοπιάω
v.
I grow weary, toil
κοπιάω κοπιάω, φυτ. -άσω κόπος to be tired, grow weary, Ar., NTest.
to work hard, toil, NTest.
Verb-PAP-ASM — Verb · present · active · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-PAP-ASM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Masculine
23 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 22 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 26 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.
τὰς μέν γε ἡμετέρας χεῖρας οὐδὲν εἰς τοῦτο τῶν ἐπὶ τῆς οἰκουμένης διαπέφευγεν, Ἰουδαῖοι δέ, ἵνʼ εἴπωμεν καὶ ὑπὲρ αὐτῶν, μέχρι νῦν οὐ κοπιῶσιν ἡττώμενοι.
Ὥστε οὖν, ἀδελφοι μου, ἀγωνισώμεθα εἰδότες, ὅτι ἐν χερσὶν ὁ ἀγὼν καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσα: πολλοί, ἀλλ̓ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι.
σε ἂν δύνῃ μοι ταχύτερον πέμψαι ὑπόδημα ἐπεὶ πολλὰ ὀνίναμαι αὐτῶν. οἶδας γὰρ ὅτι κοπιῶμεν ἄρτι διότι καθαιροῦμεν τὸν θόρυβον καὶ ἀκαταστασίαν τῆς πόλεως. καλῶς ποιήσεις καταπέμψαι μοι α
κουράτωρ Τιβεριανῆς Παμοσκήρι κουράτορι Κλαυδιανοῦ καὶ … … ταβελλαρίῳ … χαίρειν. γίνωσκε ὅτι ἐγὼ ἐκοπίασα ἐν τῇ λατομίᾳ … πον ἄχρι οὗ πέμψῃ τοὺς … … τὴν ἐνθάδε προβολὴν
ctr Νικάνορι χαίρειν. ἐγὼ κεκοπίακα γράφων σοι, καὶ σύ μοι οὐκ ἀντέγραψας. ἐὰν μὴ θέλῃ ὁ ὑοβοσκὸς κατελθεῖν μετὰ
The Greek word γεωργός (georgos) means 'husbandman' or 'farmer,' derived from roots meaning 'earth' and 'to work.' It is used in the New Testament to refer to a land-worker or vine-dresser, appearing in passages like 2 Timothy 2:6 and James 5:7. The term has a broad application, including various types of agricultural workers, and is noted for its historical usage in both classical and biblical texts.
γεωργός, -οῦ, ὁ
(< γῆ, ἔργω = ἔρδω, to do),
[in LXX for אִכָּר, etc.;]
a husbandman: II Ti 2:6, Ja 5:7.
a vine-dresser (cf. ἀμπελουργός, Lk 13:7): Mt 21:33-35, 38, 40, 41, Mk 12:1, 2, 7, 9, Lk 20:9, 10, 14, 16, Jo 15:1.†
γεωργός, -οὔ, 6, (fr. γῆ and EPYQ), fr. [Hdt.], Xen. and Plat. down; a husbandman, tiller of the soil: 2 Tim. ii. 6; Jas. v. 7; several times in Sept. ; used of a vine-dresser (Ael. nat. an. 7, 28; [Plat. Theaet. p. 178 d.; al.]) in Mt. xxi. 33 sqq.; Mk. xii. 1 sq. 7,9; Lk. xx. 9 sq. 14, 16; Jn. xv. 1.
γεωργός. See 5s. v. γεωργέω for one or two citations of a ubiquitous word, enough to indicate some of the Egyptian farmer’s We might add reference to a docket of relating to the public burdens. papers in P Eleph, dated B.c. 223-2, insolvency of tenants who had found their task too heavy : in 15% ot δ᾽ ὑπογεγραμμένοι γεωργοὶ ἐπέδωκαν ἡμῖν (officials who make their report to a bank) ὑπόστασιν, an ‘ undertaking” to take over these liabilities, That γεωργός was. common outside Egypt may be illustrated by its appearance in Sy// 510 (Ephesus, ii/B-C.) geersgdtens, 531% (Amorgos, iii/B.C.), 6325 (Athens, i/B.c.), 6472° (Eleusis, ¢. B.C. 320), OG/S 519’ (Asia, c. A.D. 245). In MGr ywpyés = ““ peasant.
γεωργός (geōrgos) — farmer.
γεωργ-ός, όν,
(γῆ, ἔργον) tilling the ground, βοίδιον [Refs 5th c.BC+]; fertilizing, Νεῖλος [Refs 4th c.AD+] —as substantive, γεωργός, ὁ, husbandman, [Refs 5th c.BC+]; οἱ γ., opposed to οἱ μισθαρνοῦντες, [Refs 4th c.BC+]; but γ., opposed to ὁ δεσπότης τοῦ χωρίου, [Refs]; so of vine-dressers, gardeners, etc., [Refs 5th c.BC+]; γ. ὄχλος the peasantry, [Refs 1st c.BC+]; γ. βίος probably in [Refs 5th c.BC+]
γεωργός
georgos
from 1093 and the base of 2041; a land-worker, i.e.
farmer:--husbandman.
see GREEK for 1093
see GREEK for 2041
γεωργός, οῦ, ὁ
n.m.
a worker of the soil, husbandman, vine-dresser
γεωργός geōrgos 19x
a farmer, one who tills the earth, 2 Tim. 2:6; Jas. 5:7; in NT spc. a vine-dresser, keeper of a vineyard, i.q. ἀμπελουργός, Mt. 21:33, 34, et al.
γεωργός γῆ, Ε῎ργω tilling the ground, Ar.:—as Subst., γεωργός, ὁ, a husbandman, Hdt., Ar., Plat.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
19 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 19 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
„καὶ ἔθετο“ φησίν „ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν.“ ἀγαθὸς γὰρ ὢν ὁ θεὸς καὶ ἐπ’ ἀρετὴν ὡς οἰκειότατον ἔργον ἀσκῶν τὸ γένος ἡμῶν τὸν νοῦν τίθησιν ἐν τῇ ἀρετῇ, ἵνα δηλονότι μηδὲν ἄλλο ἢ ταύτην καθάπερ ἀγαθὸς γεωργὸς τημελῇ καὶ περιέπῃ.
ὑπετίθετο καὶ συνεβούλευε φειδὼ τῶν ἀγαθῶν, καὶ μὴ κατὰ περιουσίαν αὐτοῖς χρῆσθαι τοῖς Αἰγυπτίοις ἐπιτρέπειν, ἀλλʼ ὅσα ἂν κατὰ τρυφὴν ἀναλώσωσιν ἐκ περισσοῦ, ταῦτα τηρεῖν εἰς τὸν τῆς ἐνδείας καιρόν, ἀποτίθεσθαί τε παρῄνει λαμβάνοντα τὸν σῖτον παρὰ…
Ζήνωνι χαίρειν Καλῆς … γεωργός. ἀπὸ … μηνὸς οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ
Πτολεμαίῳ Πύρρου χαίρειν. ἐκομίσαντο ἔντευξιν οἱ βασιλικοὶ γεωργοὶ περὶ τοῦ μὴ … ν γῆν συνεισφέρειν αὐτοῖς … καταστῆσαι τὸν κωμογραμματέα … αὐτοῖς
βασιλικῶι γραμματεῖ καὶ τοπογραμματεῖ καὶ κωμογραμματεῖ καὶ σιτολόγωι καὶ τραπεζίτηι καὶ τοῖς πρεσβυτέροις τῶν γεωργῶν καὶ τοῖς ἄλλοις τοῖς τὰ βασιλικὰ πραγματευομένοις χαίρειν. πρὸς τῆι οἰκονομίαι τῆς κώμης καθέσταται
δεῖ is an impersonal verb meaning 'it is necessary' or 'one must,' derived from δέω. It covers a range of uses, often indicating obligation or necessity, and appears in various constructions, such as with infinitives or accusatives. In the New Testament, it is used in verses like Matthew 26:54 and Acts 5:29. The lexicons note that it differs from similar terms like ὀφείλει, which expresses moral obligation.
δεῖ impersonal (δέω),
[in LXX chiefly for infin. with לְ ;]
one must, it is necessary: c. inf., Mt 26:54, Mk 13:7, Ac 5:29, al.; c. acc. et inf., Mt 16:21, Mk 8:31, Jo 3:7, Ac 25:10, al.; with ellipse of acc., Mt 23:23; of acc., and inf., Mk 13:14, Ro 1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Ac 25:24, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δεῖ (dei) — be necessary.
δεῖ:
subjunctive δέη, sometimes contraction δῆ (in codices of Comedy texts, as [Refs 5th c.BC+]; ὁπόσου κα δῆ [Refs 5th c.BC+]; infinitive δεῖ; participle δέον (see. infr. IV): imperfect ἔδει, Ionic dialect ἔδεε: future δεήσει [Refs 5th c.BC+]: aorist I ἐδέησε [Refs 5th c.BC+] —Impers. from δέω (A), there is need (the sense of moral obligation, properly belonging to χρή, is later, [Refs 5th c.BC+]
I. c.accusative person et infinitive, it is needful for one to do, one must, once in [Refs 8th c.BC+] why need the Argives fight? [Refs 8th c.BC+]: with nominative of the pronoun, ἡγούμην.. δεῖν.. μεγαλοψυχότερος φαίνεσθαι [Refs 5th c.BC+]: rarely with dative person, there is need of.. for.., θεοῖσι προσβαλεῖν χθονὶ ἄλλην δεήσει γαῖαν [Refs 5th…
δεῖ
dei
3d person singular active present of 1210; also deon deh-on'; neuter
active participle of the same; both used impersonally; it is (was,
etc.) necessary (as binding):--behoved, be meet, must (needs), (be)
need(-ful), ought, should.
see GREEK for 1210
δεῖ
v.
it is necessary, inevitable
δεῖ dei 101x
it is binding, it is necessary, it is proper; it is inevitable, Acts 21:22
δεῖ from δέω1, to bind c. acc. pers. et inf., δεῖ τινὰ ποιῆσαι it is binding on one to do a thing, one must, one ought, Lat. oportet, Hom., etc.:—rarely, δεῖ σε ὅπως δείξεις ῀ δεῖ σε δεῖξαι, Soph.: —rarely also c. dat. pers. et inf., there is need for one to do, δεῖ τινὶ ποιήσαι Eur., Xen.
c. acc. rei et inf., δεῖ τι γενέσθαι Thuc., etc.:—for the phrase οἴομαι δεῖν, v. οἴομαι:— when used absol., an inf. may be supplied, μὴ πεῖθ᾽ ἃ μὴ δεῖ (sc. πείθειν) Soph., etc.
(from δέω2, to want), c. gen. rei, there is need of, there is wanting, Lat. opus est re, οὐδὲν δεῖ τινός Hdt., attic:—phrases, πολλοῦ δεῖ there wants much, far from it; ὀλίγου δεῖ there wants little, all but:— in answers, πολλοῦ γε δεῖ, πολλοῦ γε καὶ δεῖ far from it, Ar., Dem.; πλεῦνος δεῖ it…
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
106 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 102 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 19 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
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…
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
λοιπὰ τὰ ἐνταῦθα ὡς ἂν ἐκποιῆι πειρῶ ἐπισκοπεῖν· οὕτως γὰρ ἡμῖν μᾶλλον ἔσται τὰ δέοντα. καὶ τὰ γενημάτια δὲ ἵνα τρόπωι τινὶ συγκομισθῆι ἐπιμελές σοι ἔστω. καὶ ἐάν τι
προσταχθέντος Ἑρμοκράτει τῶι ἀρχιφυλακίτηι, τὸν ὅρκον ἐπιτελεσθῆναι, τοῦ δὲ χρόνου ἐν ὧι τὸν ὅρκον ἔδει ἐπιτελεῖσθαι μήπω ἐνεστηκότος, ἐπέδωκάν σοι ἄλλο ὑπόμνημα κατʼ ἐμοῦ ἐπιβαλόντι ἐπὶ τοὺς τοπους
ἐδώκαμεν αὐτῶι γράστεως τοῖς κτήνεσι … ἐφʼ ἁμάξης εἰς δέοντα … … που πυροῦ ιθ 𐅵 … … αὐταὶ ἐν τῶι ἐπὶ κλίμακος
πρῶτος (protos) is an adjective meaning 'first' in terms of time, order, or importance. It appears in various contexts in the New Testament, often denoting rank or precedence, such as in Matthew 20:27 and Luke 14:18. The word can also function adverbially, as seen in John 1:42. Notably, it is sometimes used interchangeably with the comparative form πρότερος.
B. Superl., πρῶτος, -η, -ον,
[in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc.;]
first,
of Time or Place;
absol., as subst., ὁ π.., Lk 14:18, Jo 19:32, I Co 14:30; ὁ π. καὶ ὁ ἔσχατος, Re 1:17 2:8 22:13; neut., τὸ π., opp. to τ. δεύτερον, He 10:9; τὰ π., opp. to τ. ἔσχατα, Mt 12:45, Lk 11:26, II Pe 2:20; anarth., Mt 10:2; pl., Mt 19:30,
πρῶτος, -7, -ov, (super. of πρό, contr. fr. πρόατος, whence the Doric πρᾶτος ; the compar. πρότερος see in its place), [fr. Hom. down], Sept. for }}W8 and often for ἽΝ and wer, first; 1. either in time or place, in any succession of things or of persons; a. absolutely (i. e. without a noun) and substantively ; a. with the article: ὁ πρῶτος καὶ 6 ἔσχατος, i. 6. the eternal One, Rev. i. 17; ii. 8; xxii. 13; ὁ πρῶτος, sc. τῶν κεκλημένων, Lk. xiv. 18; the first of two (cf. W. § 35, 4 Ν. 1: [B. 32 (28}7), Jn. xix. 32; 1 Co. xiv. 30; plur. opp. to οἱ ἔσχαtot, Mt. xx. 16, on which see ἔσχατος. 3 ἃ. Neut. τὸ πρῶτον, opp. to τὸ δεύτερον, Heb. x. 9; τὰ πρῶτα, opp. to τὰ ἔσχατα, one’s first state, Mt. xii. 45; Lk. xi. 26; 2 Pet. ii. 20; the first order of things, Rey. xxi. 4. B. without the article: Mt. x. 2 (πρῶτος, sc. of the apostles to be mentioned); plur., Mt. xix. 80; Mk. x. 31; Lk. xiii.…
Read the full entry →πρῶτος. In the LXX regularly (Thackeray Gr. i. p. 183) and in the Kow7y frequently, especially in the Ptolemaic period, πρῶτος stands for πρότερος, so reversing the usual Hellenistic rule that the comparative does duty for both degrees of comparison. For an ex. almost contemporary with the NT we may cite P Oxy II. 2979 (A.D. 54), where a man asks for information for a supplementary return of lambs born since the first or former return for the year had been made— παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be laid on the use of πρῶτος in Ac 1, as if Luke meant to write a third treatise (cf. Ramsay Paz/, p. 28). To illustrate Jn 125, 1518, we may quote P Leid W*# 49 τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the Leiden papyrus may have been dependent on Jn 1, and translates the latter passage ‘‘my Chief” (76. p. 11…
Read the full entry →πρῶτος (prōtos) — first.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: previous.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: chief.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: best.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος
protos
contracted superlative of 4253; foremost (in time, place, order or
importance):--before, beginning, best, chief(-est), first (of all),
former.
see GREEK for 4253
πρῶτος, η, ον
Adj
first, before
Adv-S — Adverb · superlativeadverb — it qualifies the verb, and never changes form.
ADV-S ADVerb or adverb and particle combined Degree: Superlative
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
164 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 98 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
λέγει δὲ κύριος: Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα.
Ἐφάρμοστος δέλφακας β οὓς Ἰναρῶς ἀπήγαγεν αὐτῶι εἰς Φιλάδελφον καὶ τούτων α ἀπὸ τῆς πρώτης λογείας καὶ ἄλλος τῆς ἐσχάτης … δέλφακες β οὓς ἀπήνεγκε παρʼ Ἰμούθου εἰς Φιλάδελφον
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
Νήσῳ τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοείτου νομοῦ. ὁμολογεῖ Πακῦσις Στοτοήτεως πρεσβυτέρου τοῦ Πανεφρίμεως ἱερεὺς πρώτης φυλῆς Σοκνοπαίου θεοῦ μεγάλου μεγάλου ὡς ἐτῶν μα οὐλὴ βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
The Greek word καρπός (i.e., *karpos*) means 'fruit' and can refer to the produce of trees, vines, and fields. It also has metaphorical uses, indicating results or benefits from actions, such as good works or praise. The New Testament uses it in various contexts, including offspring (Lk 1:42) and spiritual fruit (Gal 5:22). Dodson notes it as 'result' or 'gain,' while Liddell-Scott mentions its use in relation to taxes and profits.
καρπός, -o0, ὁ, [cf. Lat. carpo; A-S. hearf-est (harvest i.e. the ingathering of crops); Curtius § 42]; Hebr. 2; fr. Hom. down; fruit; 1. prop.: the fruit of trees, Mt. xii. 33; xxi. 19; Mk. xi.14; Lk. vi. 44; xiii. 6 sq.; of vines, Mt. xxi. 34; Mk. xii. 2; Lk.xx.10; 1 Co. ix. 7; of the fields, Lk. xii. 17; Mk. iv. 29; 2 Tim. ii. 6; [Jas. v. 7]; βλαστάνειν, Jas. v. 18; ποιεῖν, to bear fruit (after the Hebr. 49 Mwy [see ποιέω, I. 1 e.]), Mt. iii. 10; vii. 17-19 ; xiii. 26; Lk. iii. 9; vi. 435 viii. 8; xiii. 9; Rey. xxii. 2; διδόναι, Mt. xiii. 8; Mk. iv. 7 sq.; φέρειν, Mt. vii. 18 T WH; Jn. xii. 24; xv. 2,4 sq.; (trop. xv. 8, 16); ἀποδιδόναι, to yield fruit, Rev. xxii. 2; to render (pay) the fruit, Mt. xxi.41; by a Hebraism, 6 καρπὸς τῆς κοιλίας, i. 6. the unborn child, Lk. i. 42 (03 “5, Deut. xxviii. 4, where Sept. τὰ ἔκγονα τῆς κοιλίας); τῆς ὀσφύος the fruit of one’s loins, i. e. his…
Read the full entry →καρπός is common in the sense of “" fruit,” ‘* produce ’’ of the land generally, e.g. P Eleph 1415 (Ptol.) τῆς δὲ γῆς κυριεύσει Kal τῶν καρπῶν (A.D. 54-67), or, more particularly, of an oliveyard, P Ryl II. 130! (a.p. 31) ἐτρύγησαν ἐκ τῶν καρπῶν οὐκ ὀλίγην ἐλᾶν, or of a vineyard, P Fay 1275 (ii/iii A.D.) τοῦ καρποῦ τοῦ ἀμπελῶνος. The phrase EvA([vev κ]αρπῶν is used in OG/S 5515 (iii/B.c.) with reference to tree-fruits, such as apples, etc.; see Dittenberger’s note ad /. and cf. PST V. 528'°(iii/B.C.) περὶ τοῦ καρποῦ τοῦ ξυλικοῦ, apparently the tax ξυλίνων καρπῶν. Another ex. of the sing. is P Oxy XIV. 1632! (A.D. 353) καρπὸν φύί -- οί)νικος χωρίων σου δύο, “186 date-crop of your two estates” (Edd.). For the metaphorical usage Rouffiac (p. 51) cites Préeve 11214 (after B.C. 84) συνιδὼν δὲ ὅτι μόνη μεγίστους ἀποδίδωσιν ἡ ἀρετὴι καρποὺς καὶ χάριτας : cf. Jas 3!7f, α΄. We have no example of…
Read the full entry →καρπός (karpos) — fruit.
καρπός, ὁ,
__A fruit, in [Refs 8th c.BC+], usually of the fruits of the earth, corn, ἀρούρης κ. [Refs 8th c.BC+]; κ. ἀρούρης, also of wine, [Refs 8th c.BC+]; ἀμπέλινος κ. [Refs 5th c.BC+]; so κ. alone, [Refs 5th c.BC+]; but of corn, opposed to Βάκχιον νᾶμα, [Refs]; καρποῦ ξυγκομιδή harvest, [Refs 5th c.BC+]; κ. λωτοῖο, κρανείης, [Refs 8th c.BC+]; μελιηδέα κ., of grapes, [Refs 8th c.BC+]; τὸν ἐπέτειον κ. the crops of the year, [Refs 5th c.BC+]: generally, produce, κ. ὑγρός, of honey, [Refs 3rd c.AD+]; also κ. εὐανθὴς μήλων, of wool, [Refs 2nd c.AD+] robbed of two years' produce, [Refs 5th c.BC+]; κ. ὑγροὶ καὶ ξηροί produce of trees and fields, [Refs 5th c.BC+]; ξύλινοι, σιτικοὶ κ., [Refs 1st c.BC+]; of fruits offered in sacrifice, [Refs]; also of taxes paid in kind, opposed to Χρυσικά, [Refs 3rd…
Read the full entry →καρπός
karpos
probably from the base of 726; fruit (as plucked), literally or
figuratively:--fruit.
see GREEK for 726
καρπός, οῦ, ὁ
n.m.
fruit, result, gain
καρπός karpos 66x
fruit, Mt. 3:10; 21:19, 34; from the Hebrew, καρπὸς κοιλίας, fruit of the womb, offspring, Lk. 1:42; καρπὸς ὀσφύος, fruit of the loins, offspring, posterity, Acts 2:30; καρπὸς χειλέων, fruit of the lips, praise, Heb. 13:15; met. conduct, actions, Mt. 3:8; 7:16; Rom. 6:22; benefit, profit, Rom. 1:13; 6:21; reward, Phil. 4:17
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
→ NATURAL Ge 1:11,12,27-29
See under the respective headings of various fruit-producing trees
→ SPIRITUAL
See RIGHTEOUSNESS, FRUITS OF
See SIN, FRUITS OF
66 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 66 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 82 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.
οὐδὲν δὲ ἧττον καὶ τὰς ἀφανεῖς ἐνίκμους διαφύσεις εἰς ἅπασαν τὴν ἀρετῶσαν καὶ βαθύγειον ἀπέτεινε πρὸς εὐφορίαν ἀφθονωτάτην καρπῶν.
θῦσαι τῷ θεῷ δόξαν αὐτοῖς ὁ μὲν Κάις τοὺς ἀπὸ τῆς γεωργίας καὶ φυτῶν καρποὺς ἐπήνεγκεν, Ἄβελος δὲ γάλα καὶ τὰ πρωτότοκα τῶν βοσκημάτων.
καὶ πάλιν ἐν ἄλλῳ προφήτῃ λέγει: Καὶ ἔσται ὁ ταῦτα ποιῶν ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορυήσεται, καὶ πάντα, ὅσα ἂν ποιῇ, κατευοδωθήσεται.
τῷ Λουκίωι Βελλήνωι Γεμέλλῳ ἐν Εὐημερείᾳ ἐλαιουργίωι ἀφʼ ἧς ἡμέρας ἐὰν αὐτῆι παρανγείλῃ ἐλαικοὺς καρποὺς ἐκπεπτωκότας εἰς τὸ ἐνεστὸς τρίτον ἔτος, ποιοῦσαν πάντα ὅσα καθήκει παρεμβαλλούσῃ μέχρι ἐγβάσεως πάσης
δίκαια ἀσάλευτα καὶ οὐκ ἀντιποιήσονται τῆς γῆς οἱ ὑπόχρεοι. Διηρᾶς· μὴ ἵνα πάλιν τοὺς καρποὺς βαστάσωσι μετὰ τὴν σὴν κρίσιν. Κρονίων· δαπάνας ἐποιήσαμεν. Ἀπολωνίδης ὁ στρατηγός· ὁ κωμογραμματεὺς ἐπικρινεῖ
ᾗ φοίνικες σποράδεις οὖσαν κοινὴν καὶ ἀδιαίρετον ἀπὸ ἀρουρῶν τριῶν εἰς ἔτη τέσσαρα , καρποὺς τέσσαρας , σπόρους τέσσαρας , τοὺς μὲν φοίνικας ἀπὸ τῶν ἐπικειμένων τοῦ ἐνεστῶτος γ
μεταλαμβάνω (metalambano) means to partake or share in something, often used with a genitive case to indicate what is shared. It appears in the New Testament in contexts related to sharing food (Acts 2:46) and participating in spiritual matters (2 Timothy 2:6, Hebrews 6:7). The word is derived from a combination of roots meaning 'with' and 'to take'.
μετα-λαμβάνω ; impf. μετελάμβανον ; 2 aor. inf. peraλαβεῖν, ptep. μεταλαβών ; [see pera, III. 1; fr. Pind. and Hadt. down]; to be or to be made a partaker: gen. of the thing, 2 Tim. ii. 6; Heb. vi. 7; xii. 10; τροφῆς, to partake of, take [some] food, Acts ii. 46; xxvii. 33 sq. [in 34 Ree. προσλαβεῖν] ; w. acc. of the thing, fo get, find (a whole): καιρόν, Acts xxiv. 25; on the constr. w. gen. and ace. see Kriiger § 47, 15; οἵ. W. § 30, 8.
μεταλαμβάνω. For the gen. construction, as in Ac 246, cf. P Ryl II. 7729 (A.D. 192) τροφῶν μεταλαβεῖν. The acc. (cf. Ac 247°) is found in such passages as P Tebt I. ἼΟΔΣ (2 ἘΠῸ 18) Θοτορταῖον τὸν μεταλαβόντα τὴν κωμογρ(αμματείαν), *““Thotortaeus, who succeeded to the post of komogrammateus *’ (Edd.), P Amh 11. 395 (late ii/B.C.) μεταλαβόντες τοὺς συντετελεσμέν[ο]υς πρὸς τοὺς τέβεις Ἑρμων[θ]ίτας ἀγῶνας μεγάλως ἐχάρημεν, P Oxy I. 1131 (ii/A.D.) χάριν ἔχω θεοῖς πᾶσιν γινώσκων ὅτι ὅτι (omit) μετέλαβον παρατετευχότα Τ͵λουτίωνα εἰς τὸν ᾿Οξυρυγχείτην, “1 thank all the gods to think that I came upon Plution in the Oxyrhynchite nome ” (Edd.). The verb is frequent = “obtain information,” ‘learn,’’ e.g. P Tebt I. 407 (B.c. 117) | σαφέστερον μετειληφὼς τοὺς ἐκ τῆς κώμης ὁμοθυμαδὸν ἀντέχεσθαι τῆς σκέπης, ““ having received certain information that the inhabitants of the village are with one accord…
Read the full entry →μεταλαμβάνω (metalambanō) — to partake.
μεταλαμβάνω,
future - λήψομαι [Refs 5th c.BC+]:—have or get a share of, partake of, with genitive of things, ληΐης, καμάτου, μιαρίας, [NT+5th c.BC+]middle, μεταλαμβάνεσθαί τινος lay claim to, τοῦ οὐνόματος [Refs 5th c.BC+]
2. with the part received added in accusative, Ἄρεως μοῖραν μ. [Refs 5th c.BC+]
3. with accusative of things, ἢν μὴ μεταλάβῃ τοὐπίπεμπτον [Refs 5th c.BC+]
4. in Platonic Philos., with genitive of things, participate in the universal, ἤτοι ὅλου τοῦ εἴδους ἢ μέρους μ. [Refs 5th c.BC+]
5. with genitive person, have part in, share his society, [Refs 5th c.BC+]; go shares with another, ὡς ἐμοῦ τι κεκλοφότος ζητεῖς μεταλαβεῖν [Refs 5th…
μεταλαμβάνω
metalambano
from 3326 and 2983; to participate; genitive case, to accept (and
use):--eat, have, be partaker, receive, take.
see GREEK for 3326
see GREEK for 2983
μεταλαμβάνω
v.
I share in, partake of
μεταλαμβάνω metalambanō 7x
to partake of, share in, Acts 2:46; 27:33f.; 2 Tim. 2:6; Heb. 6:7; 12:10; to get, obtain, find, Acts 24:25*
μεταλαμβάνω fut. -λήψομαι to have or get a share of, to partake of a thing, c. gen., Hdt., etc.:—Mid., μεταλαμβάνεσθαί τινος to get possession of, lay claim to, id. Hdt.
the part received is sometimes added in acc., μ. μοῖραν or μέρος τινός Eur., etc.; μ. τὸ πέμπτον μέρος τῶν ψήφων Plat.
c. gen. pers. to share his society, Xen.: in bad sense, to lay hold of, accuse, Ar.
to take after another, to succeed to, c. acc., Xen.
to take in exchange, substitute, πόλεμον ἀντ᾽ εἰρήνης Thuc.; μ. τὰ ἐπιτηδεύματα to adopt new customs, id. Thuc.; ἱμάτια μ. Xen.
to interchange, Plat.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
7 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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
σιτοπόνων τε γὰρ καὶ ὀψαρτυτῶν κάματον ἐπιλιχνεύει καὶ τῆς ἀπὸ τῶν ἡδυσμάτων κνίσσης ἐν κύκλῳ τὴν κεφαλὴν περιάγων μεταλαμβάνειν [τῆς εἰδεχθείας] ὀρέγεται, καὶ ὁπότε πολυτελῆ τράπεζαν θεάσαιτο, καταβαλὼν αὑτὸν ὅλον ἐπὶ τὰ εὐτρεπισθέντα ἐκχεῖται,…
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
τοσαύτην δύναται ἡ σὰρξ αὕτη μεταλαβεῖν ζωὴν καὶ ἀφθαρσίαν κολληθέντος αὐτῇ τοῦ πνεύματος τοῦ ἁγίου, οὔτε ἐξειπεῖν τις δύναται οὔτε λαλῆσαι ἃ ἡτοίμασεν ὁ κύριος τοῖς ἐκλεκτοῖς αὐτοῦ.
Ἀλεξανδρείας . ἡγεμὼν μέγιστε , ὢν ἐκ πατρὸς Ἀλεξανδρέως διατρίψας ἐνταῦθα τὸν πάντα χρόνον μεταλαβὼν … καθʼ ὃ δυνατὸν καὶ τῷ πατρὶ τῆς ἀρεσκούσης παιδείας κινδυνεύω οὐ μόνον τῆς
ψιλῶν τῶν πρὸς τὴν οἰκίαν μου ὄντων περιτετειχισμένων ὑπʼ ἐμοῦ συντιμησάμενος ἀργυρίου δραχμῶν τ, μεταλαβὼν δὲ ἐπέδωκά σοι ἕτερον ἀναφόριον μὴ δυνάμενός σοι καταντᾶν, καὶ τὴν ἐπὶ σὲ καταφυγὴν
δέ σοι ἐπιμήνια διὰ τὸ μὴ εὑρίσκειν ἀσφαλῆ ἄνθρωπον καὶ διὰ τὰ πράγματα ἅ μεταλαμβάνω. πλήρης δὲ ἐν τοῖς δημοσίοις ἐρωτῶ σε παραγείνεσθαι ἰδίᾳ· ὀλιγωρῶ γὰρ περὶ σοῦ· μὴ