Acts 17:31 — Word Study
N1904καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
BSAjust asdioti He sethistēmi▸ [appointed, determined] a dayhēmera [a specific time, a day of reckoning] inen whichhos, hē He is aboutmellō▸ to judgekrinō▸ [condemn, evaluate] theho worldoikoumenē [the inhabited earth, all humanity] inen righteousnessdikaiosunē [righteousness, fairness] byen a mananēr [a specific person, the Messiah] whomhos, hē He appointedhorizō▸ [chosen, ordained] a guaranteepistis [assurance, evidence] having providedparechō▸ to all,pas having raisedanistēmi▸ Himautos out fromek [the] dead.nekros [bringing Him back to life, resurrecting Him]
| Greek | English | Parsing |
|---|---|---|
| καθότι | just as | Conjunction |
| ἔστησεν | He set | Verb, aorist, active |
| ἡμέραν | a day | Noun, accusative, singular |
| ἐν | in | Preposition |
| ᾗ | which | Relative pronoun, dative, singular |
| μέλλει | He is about | Verb, present, active |
| κρίνειν | to judge | Verb, present, active |
| τὴν | the | Article, accusative, singular |
| οἰκουμένην | world | Noun, accusative, singular |
| ἐν | in | Preposition |
| δικαιοσύνῃ | righteousness | Noun, dative, singular |
| ἐν | by | Preposition |
| ἀνδρὶ | a man | Noun, dative, singular |
| ᾧ | whom | Relative pronoun, dative, singular |
| ὥρισεν | He appointed | Verb, aorist, active |
| πίστιν | a guarantee | Noun, accusative, singular |
| παρασχὼν | having provided | Verb, second aorist, active |
| πᾶσιν, | to all, | Adjective, dative, plural |
| ἀναστήσας | having raised | Verb, aorist, active |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| ἐκ | out from | Preposition |
| νεκρῶν.¶ | [the] dead. | Adjective, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.” |
| KJV | Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. |
| ASV | inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. |
| YLT | because He did set a day in which He is about to judge the world in righteousness, by a man whom He did ordain, having given assurance to all, having raised him out of the dead.' |
| WEB | because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead.” |
| BBE | Because a day has been fixed in which all the world will be judged in righteousness by the man who has been marked out by him for this work; of which he has given a sign to all men by giving him back from the dead. |
Where they part company is ἔστησεν — see How Translations Differ.
The sentence is structured around a main clause with several subordinate clauses that provide details about the judgment and its assurance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπαρέχω
verbἵστημι
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 — Acts 17:31
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 Speech at the Areopagusgenerated
Acts 17:31 reveals Paul proclaiming that God has determined a specific day for judgment. This judgment will be executed through the Man He has chosen, which is confirmed by the resurrection. Paul’s message emphasizes the call to repentance and the assurance of God's justice, contrasting with the philosophical beliefs of his audience in Athens.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 10:42 | And He commanded us to preach to the people and to testify that He is the One appointed by God to judge the living and the dead. |
| 2 | Matthew 25:31–46 | When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. |
| 3 | John 5:22–23 | Furthermore, the Father judges no one, but has assigned all judgment to the Son, |
| 4 | Romans 2:5–16 | But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed. |
| 5 | Romans 14:9–10 | For this reason Christ died and returned to life, that He might be the Lord of both the dead and the living. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ἵστημι, histēmigenerated
The verb ἵστημι (*histēmi*) means to set or establish. It is in the aorist tense, indicating a completed action — God has definitively set a day for judgment.
This word carries the weight of authority, as it signifies not just a casual appointment but a determined action by God. It is used frequently in the New Testament to denote establishing something firmly, as seen in contexts where individuals or events are appointed to significant roles.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He has set a day when He will judge the world with justice by the Man He has appointed.' This wording is consistent across several versions, including the KJV and ASV.
However, some versions diverge in phrasing. For example, YLT states 'He is about to judge the world in righteousness,' emphasizing the immediacy of the action, while BBE uses 'a day has been fixed,' which focuses on the certainty of the judgment day.
Sentence Structuregenerated
The main verb is ἔστησεν, He set, which governs the entire sentence. It is followed by a noun phrase that specifies the subject of the judgment and a prepositional phrase that describes the manner of judgment.
The structure is complex, with clauses that introduce the subject of the judgment and provide additional details about the appointed Man and the proof of His authority through resurrection.
Septuagint Backgroundgenerated
ἔστησεν appears in the Septuagint, where it often translates the Hebrew verb for 'to set' or 'to establish.' It indicates a definitive action taken by God, similar to its use in this verse.
The term κρίνω (to judge) also has roots in the LXX, where it conveys the idea of divine judgment, reinforcing the continuity of God's justice from the Old Testament to the New.
In plain words — the whole versegenerated
Acts 17:31 tells us that God has set a specific day to judge the world through Jesus, the Man He has chosen. This judgment is assured because God raised Jesus from the dead, proving His authority.
Frequently Asked Questionsgenerated
It signifies that God has determined a specific time when He will evaluate all people, emphasizing the certainty and seriousness of His judgment.
The resurrection serves as proof of Jesus' authority and the certainty of God's promise to judge the world through Him.
Judging the world with justice means that God will evaluate everyone fairly and righteously, ensuring that His decisions are just and in accordance with His divine will.
This verse follows a call for all people to repent, highlighting that the impending judgment is a reason to turn away from sin and seek reconciliation with God.
Reflection Questionsgenerated
- How does the certainty of God's judgment affect my daily choices and actions?
- In what ways can I share the message of Jesus' resurrection as proof of God's authority?
- What does living righteously mean in light of the coming judgment?
- How can I encourage others to understand the importance of repentance in relation to God's justice?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse in various works, emphasizing the significance of God's judgment and the authority of the appointed Man.
What do you do, Paul? You say nothing about the form of God nor that he is equal to God or anything concerning the splendor of his glory.
In the Catena on the Acts of the Apostles, Chrysostom highlights that Paul does not discuss the nature of God but focuses on His authority and judgment.
Early Church Fathers on Acts 17 →"Because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained;
In his Homily on Acts, he reiterates the certainty of the judgment day set by God through the appointed Man.
Early Church Fathers on Acts 17 →"Because He has appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance to all men,
Chrysostom further emphasizes the assurance given to all men through the resurrection, marking it as a pivotal point in Paul's message.
Early Church Fathers on Acts 17 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 17:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause he hath appointed a day,.... The day of judgment is fixed by God in his eternal purposes, and is sure and certain, and will come, though it is not known by men or angels; and this is a reason
Read John Gill on Acts 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause he hath appointed a day, in the which he will judge the world in righteousness by that man whom Because he hath appointed a day, in the which he will judge the world in righteousness by that
Read Robert Jamieson on Acts 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe hath appointed a day, in the which he will judge the world: that God will judge the world his enemies have with trembling acknowledged, but when God will judge the world he hath concealed from his friends; yet the time is already set, , and we ought to be daily prepared for it. In righteousness: shall not the Judge of all the world do right? By that man whom he hath ordained; our blessed Saviour, called here man, suitably to his death and resurrection, which St. Paul preached of; as also as man he is thus highly exalted for his debasing of himself for our sakes, . Whereof he hath given assurance unto all men, in that he hath raised him from the dead; an undeniable proof or argument, it…
Read Matthew Poole on Acts 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Ver. 31. Because he hath appointed a day] Knowing therefore the terror of the Lord, and the dreadfulness of that great day, "what manner of men ought we to be in all holy conversation and godliness," 2 Peter 3:11; breaking off our sins by repentance, and being abrupt in the work, since the very next moment thou mayest hear that summons that Pope Julius II did, and was found dead the next day, Veni miser in iudicium, Come, thou wretch, receive thy judgment. (Jac. Renig.) Hence…
Read John Trapp on Acts 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Because he hath appointed a day.—Here the speaker would seem, to both sets of hearers, to be falling back into popular superstition. Minos and Rhadamanthus, and Tartarus and the Elysian Fields,—these they had learnt to dismiss, as belonging to the childhood of the individual and of mankind,— “Esse aliquid Manes et subterranea regna Vix pueri credunt.”. . . . [“Talk of our souls and realms beyond the grave, The very boys will laugh and say you rave.”] —Juvenal, Sat. ii. 149. The Epicurean rejected the idea of a divine government altogether. For the Stoic, to quote a line from Schiller,— “Die Welt-geschichte ist das Welt-gericht,” [“And the world’s story is its judgment day, “] and he…
Read Charles John Ellicott on Acts 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. He hath appointed a day] He has fixed the time in which he will judge the world, though he has not revealed this time to man. By that man whom he hath ordained] He has also appointed the judge, by whom the inhabitants of the earth are to be tried. Whereof he hath given assurance] ΠιϚινπαρασχωνπασιν, Having given to all this indubitable proof, that Jesus Christ shall judge the world, by raising him from the dead. The sense of the argument is this: "Jesus Christ, whom we preach as the Saviour of men, has repeatedly told his followers that he would judge the world; and has described to us, at large, the whole of the proceedings of that awful time, Matthew 25:31, c. John 5:25. Though…
Read AdamClarke on Acts 17 →CambridgeThe Cambridge Bible for Schools and Colleges31. because he hath appointed, &c.] The day of judgment had long ago been appointed in God’s foreknowledge, but through Christ man’s resurrection and immortality have been made more clear. He knows now, who knows of Christ, that the Son of Man has been raised up, as the first-fruits of a general resurrection. The rising of Christ proved Him to be divine and stamped His doctrine as true. But a part of that doctrine is (Matthew 25:32) “Before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth the sheep from the goats.” By the resurrection of Jesus, God has given to men assurance that what Jesus taught was true, therefore because of the…
Read Cambridge on Acts 17 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause he hath appointed a day - This is given as a reason why God commands people to repent. They must be judged; and if they are not penitent and pardoned, they must be condemned. See the notes on Romans 2:16.
Read Albert Barnes on Acts 17 →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 He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.”
because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead.”
For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.”
because he has set a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.”
Tyndale line
Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
inasmuch as he hath appointed a day, in the which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
Because he hath appointed a day, in which he will judge the world in righteousness, by that man whom he hath ordained: of which he hath given assurance to all men , in that he hath raised him from the dead.
Because hee hath appoynted a day in the which he wil iudge the world in righteousnes, by that man whome hee hath appoynted, whereof he hath giuen an assurance to all men, in that hee hath raised him from the dead.
Strictly literal
because he has set a day in which he is going to judge the habitable earth in righteousness by [the] man whom he has appointed, giving the proof [of it] to all [in] having raised him from among [the] dead.
because He did set a day in which He is about to judge the world in righteousness, by a man whom He did ordain, having given assurance to all, having raised him out of the dead.'
because He set a day in which He is about to judge the world in righteousness, by a Man whom He ordained, having given assurance to all, having raised Him out of the dead.”
This is because he has set a day when he will judge the world in righteousness by the man he has chosen. God has given proof of this man to everyone by raising him from the dead.”
From the Latin
Because he hath appointed a day wherein he will judge the world in equity, by the man whom he hath appointed; giving faith to all, by raising him up from the dead.
Simplified
For he has set a time when he will rightly judge the world by the man he has appointed, and he proved to everyone that he is the one by raising him from the dead.”
Because a day has been fixed in which all the world will be judged in righteousness by the man who has been marked out by him for this work; of which he has given a sign to all men by giving him back from the dead.
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.
eo quod statuit diem in quo judicaturus est orbem in æquitate, in viro in quo statuit, fidem præbens omnibus, suscitans eum a mortuis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܕܐܩܝܡ ܝܘܡܐ ܕܒܗ ܥܬܝܕ ܕܢܕܘܢ ܐܪܥܐ ܟܠܗ ܒܟܐܢܘܬܐ ܒܝܕ ܓܒܪܐ ܐܝܢܐ ܕܦܪܫ ܘܐܦܢܝ ܠܟܠ ܐܢܫ ܠܗܝܡܢܘܬܗ ܒܕܐܩܝܡܗ ܡܢ ܒܝܬ ܡܝܬܐ
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.
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
The standard critical text of the New Testament.
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
The previous edition, still widely cited.
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
The Society of Biblical Literature edition, freely licensed.
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
The edition that turned scholarship toward the earliest manuscripts.
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
An independent critical text built from the oldest witnesses then known.
καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
A recent critical edition following documentary evidence closely.
— ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
The reading of the majority of surviving manuscripts.
— ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| καθότι just as | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Acts 17:31
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 καθότι (kathoti) is an adverb meaning 'according as' or 'because.' It is derived from a combination of terms that imply a relation to a specific condition or reason. The New Testament uses it in contexts such as Acts 2:45 and Luke 1:7, where it conveys a sense of comparison or causation. Some sources note its use in a manner similar to 'διότι' (because), particularly in later Greek.
καθότι (i. 6. καθ᾽ 6 τι), according to what, i. 6. ale so far as, anced g as: Acts ii. 45; iv. 35, (Polyb. 18, 19 (36), 5; for wd, Ex. i. 12, 17). 2. because that, Manin [ef. W. § 53, 8]: Lk. i. 7; xix. 9; Acts ii. 24, and LT’ Tr WH (for Ree. διότι) ἧς Acts xvii. 31, (Tob. i. 12; xiii. 4; Polyb. 18, 21 (38), 6). 3. as, just as: Bar. vi. (Ep. Jer.) 1; Judith ii. 13,15; x. 9, and often in Thue. et al.
καθότι. For this word, which is peculiar to Luke in the NT, we may cite P Hib I. 66? (B.c. 228) καθότι ὑμῖν καὶ ᾿ΑσκληπιάSys γέγραφεν, P Amh 11. 49% (B.C. 108) καθότι πρόκειται, P Tebt II. 386% (B.c. 12) καθότι προγέγραπται, εἴς. The meaning ‘‘as,” ‘‘just as,”’ is seen in P Eleph 248 (iii/B.c.) καθότι ἂν ἡμῖν ἐπιδείξωσιν of βασιλικοὶ γραμματεῖς, P Ryl II. 154? (contract of marriage—A.D. 66) καθότι πρότερον [ov]veBiovv, P Oxy XII. 147378 (A.D. 201) καθότι πρὸς ἀλλήλους συνεχώρησαν, Michel 534°° (iii/B.C. ad zit.) καθότι ἂν δοκεῖ αὐτοῖς. For the iterative force of ἄν in this last ex. cf. Ac 24°: practically-the same phrase, though now with the subjunctive, is found in PSI IV. 415° (iii/B.c.) καθ᾽ 6 τι ἄν σου τυγχάνηι [χρ]εία[ν]…
Read the full entry →καθότι (kathoti) — as/just as.
καθότι,
Ionic dialect κατ-, for καθ᾽ ὅ τι (which should perhaps be written) in what manner, [Refs 5th c.BC+]; κ. γέγραπται as is written, [Refs 3rd c.BC+], etc.; so far as, inasmuch as, [Refs 2nd c.BC+]
καθότι
kathoti
from 2596; and 3739 and 5100; according to which certain thing, i.e.
as far (or inasmuch) as:--(according, forasmuch) as, because (that).
see GREEK for 2596
see GREEK for 3739
see GREEK for 5100
καθότι
Adv
according as, because
καθότι for καθ᾽ ὅ τι, in what manner, Hdt., Thuc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
6 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 37 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.
γάρ φησι „κύριος ὁ θεός σου εὐφρανθῆναι ἐπὶ σὲ εἰς ἀγαθά, καθότι ηὐφράνθη ἐπὶ τοῖς πατράσι σου, ἐὰν εἰσακούσῃς τῆς φωνῆς αὐτοῦ, φυλάσσειν πάσας τὰς ἐντολὰς καὶ τὰ δικαιώματα καὶ τὰς κρίσεις τὰς γεγραμμένας ἐν τῷ βιβλίῳ τοῦ νόμου τούτου“ (Deut.
καὶ παντὸς αὐτοῦ καθότι καὶ τῆς βασιλείου στοᾶς τὸ μὲν ἔνθεν καὶ ἔνθεν ταπεινότατον, ὑψηλότατον δὲ τὸ μεσαίτατον, ὡς περίοπτον ἐκ πολλῶν σταδίων εἶναι τοῖς τὴν χώραν νεμομένοις, μᾶλλον δʼ εἴ τινες κατʼ ἐναντίον οἰκοῦντες ἢ προσιόντες τύχοιεν.
καὶ γὰρ ἐγώ, οὐ καθότι δέδεμαι καὶ δύναμαι νοεῖν τὰ ἐπουράνια καὶ τὰς τοποθεσίας τὰς ἀγγελικὰς καὶ τὰς συστάσεις τὰς ἀρχοντικάς, ὁρατά τε καὶ ἀόρατα, παρὰ τοῦτο ἤδη καὶ μαθητής εἰμι.
τοῦ ιβ τοῦ καὶ θ ἔτους. ἐὰν δὲ μὴ ἀποδῶσι ἐν τῶι ὡρισμένωι χρόνωι καθότι προγέγραπται ἀποτεισάτωσαν ἐν τῆι ἐχομένηι ἡμέραι παραχρῆμα τὰ τοῦ χαλκοῦ τάλαντα ε Β ἡμιόλιον
τοῦ ιγ τοῦ καὶ ι ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῷ ὡρισμένωι χρόνωι καθότι πρόκειται, ἀποτεισάτωι ἐν τῶ Φαμενὼθ πυροῦ ἀρτάβας … · ἡ δὲ πρᾶξις ἔστω Σεννήσει
καὶ δεκάτου ἔτους. ἐὰν δὲ μὴ ἀποδῷ ἢ μὴ ποιῆι ἐν τῶι ὡρισμένωι χρόνωι καθότι προγέγραπται, ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα ἀντὶ τῶν προκειμένων τοῦ οἴνου κεραμίων ϛ
The Greek word ἵστημι (*histēmi*) means to make to stand or to set up, and can also refer to standing or being placed. It is used in various contexts, including appointing, establishing, and standing firm. The New Testament employs this term in verses like Mark 7:9 and Acts 1:23. There is some variation in its forms, with less frequent alternatives like ἱστάω and ἱστάνω noted in the lexicons.
ἵστημι, and in late writers, also ἱστάνω (Veitch, s.v.; Bl., § 23, 2; M, Pr., 55),
[in LXX chiefly for עמד, קוּם, also for נצב ni., hi., יצב hith., etc.].
Trans, in pres., impf., fut. and 1 aor. act. and in the tenses of the pass.
ἵστημι, more rarely ἱστάω ([({ν. Hdt. down; cf. Veitch s. v.)] ἱστῶμεν, Ro. iii. 31 RG) and ἱστάνω ([(late; cf. Veitch s. v.)] ἱστάνομεν, Ro. iii. 31 LT Tr WH), [ef. B. 44 (38) sq.; W. § 14, 1f.; 87 (83); WH. App. p. 168; Veitch p. 337 sq. |; fut. στήσω; 1 aor. ἔστησα; 2 aor. ἔστην; impv. στῆθι, inf. στῆναι, ptep. στάς ; pf. ἔστηκα [with pres. force; W. 274 (257)], inf. ἑστάναι [15 }2 5 νες G Tr -avae in Acts xii. 14] (nowhere ἑστηκέναι), ptep. mase. ἑστηκώς with neut. ἑστηκός, and in the shorter form ἑστώς, ἑστῶσα (Jn. viii. 9), with neut. ἑστώς and (LT Tr WH in Mt. xxiv. 15 [here R
ἵστημι (histēmi) — to stand.
ἵστημι
(compare ἱστάω, ἱστάνω),
I. causal, make to stand, imperative ἵστη [Refs 8th c.BC+]imperfect ἵστην, Epic dialect ἵστασκε [Refs 8th c.BC+]; 3rd.pers. plural ἵσταν [Refs 5th c.BC+]future στήσω, Doric dialect στᾱσῶ [Refs 3rd c.BC+]: aorist 1 ἔστησα, Epic dialect 3rd.pers. plural ἔστᾰσαν for ἔστησαν uncertain in [Refs 8th c.BC+]: aorist 1 middle ἐστησάμην (never intransitive)[Refs 4th c.BC+]: perfect ἕστᾰκα [LXX+5th c.BC+]; also ἕστηκα (see. below) in transitive sense, (δι-) [LXX+4th c.BC+] [same place]; ἑστακεῖα transitive in [Refs]
II. intransitive, stand,
II.1. active, aorist 2 ἔστην, Epic dialect στάσκον [Refs 8th c.BC+]; 3rd.pers. plural ἔστησαν, more frequently in [Refs 8th c.BC+]; imperative στῆθι, Doric dialect στᾶθι [Refs…
ἵστημι
histemi
a prolonged form of a primary stao stah'-o (of the same meaning, and
used for it in certain tenses); to stand (transitively or
intransitively), used in various applications (literally or
figuratively):--abide, appoint, bring, continue, covenant, establish,
hold up, lay, present, set (up), stanch, stand (by, forth, still, up).
Compare 5087.
see GREEK for 5087
ἵστημι
v.
I cause to stand, stand
ἵστημι histēmi 154x
pluperfect, ἑστάμην, also formed as στήκω 10x, trans. to make to stand, set, place, Mt. 4:5; to set forth, appoint, Acts 1:23; to fix, appoint, Acts 17:31; to establish, confirm, Rom. 10:3; Heb. 10:9; to set down, impute, Acts 7:60; to weigh out, pay, Mt. 26:15; intrans. to stand, Mt. 12:46; to stand fast, be firm, be permanent, endure, Mt. 12:25; Read the full entry →
ἵστημι for σίστημι, redupl. from ΣΤΑ Causal Tenses, to make to stand, Lat. sisto,
intr. to stand, Lat. sto,
Causal, to make to stand, set, Hom., etc.:— to set men in array, post them, Il., Xen.
to make to stand, stop, stay, check, Hom., etc.; στῆσαι τὴν φάλαγγα to halt it, Xen.; στ. τὰ ὄμματα to fix them, of a dying man, Plat.; ἵ. τὸ πρόσωπον, Lat. componere vultum, Xen.
to set up, ἱστ. ἱστόν to set up the loom, or to raise the mast, Hom.; to raise buildings, statues, trophies, etc., Hdt., attic; ἱστάναι τινὰ χαλκοῦν to set him up in brass, raise a brasen statue to him, Dem.
to raise, rouse, stir up, Hom., etc.; φυλόπιδα στήσειν to stir up strife, Od.; in aor1 mid., στήσασθαι μάχην id. Od.
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
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
155 occurrences in the New Testament, rendered 54 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 153 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 345 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.
πολλαὶ δὲ καρτερίας καὶ σωφροσύνης ἐρασθεῖσαι ψυχαὶ καὶ ἐρημωθεῖσαι παθῶν ὅμως κράτος ὑπέμειναν θεοῦ καὶ τροπὴν τὴν πρὸς τὸ χεῖρον ἐδέξαντο, διασυνιστάντος αὑτόν τε καὶ τὴν γένεσιν τοῦ δεσπότου, ἑαυτὸν μέν, ὅτι ἀκλινὴς ἕστηκεν ἀεί, τὴν δὲ γένεσιν,…
εἶτα πρὶν στῆναι τὸν βωμὸν οἰωνῶν ἐφιπταμένων ἐπιθυμίᾳ τοῦ αἵματος φωνὴ θεία παρῆν ἀποσημαίνουσα πονηροὺς αὐτοῦ τοῖς ἐγγόνοις γείτονας ἐπὶ ἔτη τετρακόσια γενησομένους κατὰ τὴν Αἴγυπτον·
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἀρχιπροφήτης ἀπέστειλά σοι. αἱ μὲν οὖν προσήκουσαι αὐτῷ τάξεις φυλαχθήτωσαν ὥσπερ οἱ πρὸ ἐμοῦ ἔστησαν κατὰ τὸ ἐξ ἀρχῆς ἔθος. πρὸς δὲ τοὺς κακῶς ὑπεσχημένους ἀναλημφθήτωσαν αἱ δοθεῖσαι ὑπʼ
κράτιστον ἡγεμόνα τὸν στρατηγὸν … … τα εἶναι ἄχρηστα καὶ δηλῶσαι το … γὰρ σταθήσεται … … γεναμένῳ διαλογισμῷ τὸν στρατηγήσαντα Πτο … … … κέναι καὶ δεδηλωκέναι τίνα
σέ, ἐγώ τε καταδεής εἰμι καθὼς ἐκ τῆς ὄψεως ὁρᾷς, οὐ δύναμαι … … στηναι τηλικαύτης τῆς … … … … … ακαιαφ … … … … επις
ἡμέρα is a feminine noun meaning 'day,' covering various usages from the natural day (sunrise to sunset) to a full 24-hour period. It appears in contexts contrasting day with night, as well as in metaphorical senses related to time and judgment. The New Testament references include specific phrases like 'by day' and 'every day,' with notable occurrences in Matthew and Revelation.
ἡμέρα, -ας, ἡ,
[in LXX chiefly (very freq.) for יוֹם;]
day;
ἡμέρα, -ας, ἡ, (fr. ἥμερος, -ον, prop. ἡμέρα ὥρα the mild time, cf. Lob. Paral. p. 359; [but cf. Curtius p. 594 sq.; Vanitek p. 9487); Hebr. ny; day; used 1. of the natural day, or the interval between sunrise and sunset, as distinguished fr. and contrasted with night; a. prop. ἡμέρας, by day, in the daytime, [ef. collog. Eng. of a day; W. § 30,11; B. § 132, 26], Rev. xxi. 25; ἡμέpas k. νυκτός, day and night [ef. W. 552 (513 sq.); Lob. Paralip. p. 62 sq.; Ellic. on 1 Tim. v. 5], Mk. v.5; Lk. xvili. 7; Actsix. 24; 1 ΤῊ. 11. 9; iii.10; [2 Th. iii.8 L txt. T Tr WH]; 1 Tim. v.5; 2 Tim.i.3; Rev. iv. 8; vii. 15; xii. 10; xiv. 11; xx.10; ἡμέρας μέσης, at midday, Acts xxvi. 13; νύκτα καὶ ἡμέραν [ W. 230 (216); B.§ 131, 11], Mk. iv. 27; Acts xx. 31; 2 Th.iii.8 RG; hyperbolically i. q. without intermission, λατρεύειν, Lk. ii. 37; Acts xxvi. 7; ἡμέρας ὁδός, a day’s journey, Lk. ii. 44 (Gen. xxxi.…
Read the full entry →ἡμέρα. P Par 133} (8.6. 117) ἡμέρας, “during the day,” 7d. 275} (B.C. 160) τῆς ἡμέρας, ‘‘every day,” 23. 497° (B.c. 164-158) τὴν ἡμέραν ἐκείνην ἀσχοληθείς, P Tebt I. 17° (B.c. 114) ἅμ᾽ ἡμέραι, ‘‘at daybreak,” P Giss I. 1710 (time of Hadrian) καθ᾽ ἡμέραν, P Oxy VII. 10296 (A.D. 107) els τὴν ἐνεστῶσαν ἡμέραν, 74. τοῦ814 (iii/A.D.) ἡμερῶν ἀνοχὴν ἔχω, 26. X. 127513 (iii/A.D.) ἐφ᾽ ἡμέρας ἑορτῶν πέντε. In P Giss I. 197 (ii/A.D.) a wile writes to her husband—ovv]exas ἀγρυπνοῦσα γυκτὸς ἡϊμέρας μ]ήίαν μέριμναν ἔχω τὴν περὶ [τῆς σωτ]ηρίας σου. The noun is used of ¢ime generally, as in Jn 14°°, Ac 933 a/., in P Amh II. 304° (ii/B.c.) where a woman, who has been ordered to vacate a house, asks ‘‘ for time’”’—‘pépas αἰτοῦσα, promising that she will quit—ev ἡ[μ]έραις 4, “ within ten days.’ For the parenthetic nominative of time, as Mt 1532, Mk 85, Lk 928, we may perhaps cite P Lond 417} (c. A.D. 346)…
Read the full entry →ἡμέρα (hēmera) — day.
ἡμέρα,
Epic dialect and Ionic dialect ἡμέρη [Refs], Doric dialect ἀμέρα [Refs 8th c.BC+], Locrian dialect ἀμάρα [Refs] (aspirated perhaps only in Attic dialect and West Ionic dialect, compare ἐπάμερος [Refs 5th c.BC+], etc.; usually unaspirated in early Attic dialect Inscrr., [Refs]; aspirated in codices even in dialects: original ἀμέρα probably took aspirate from ἑσπέρα): ἡ:—day, less frequently than ἦμαρ in [Refs 8th c.BC+]; τίς νύ μοι ἡ. ἥδ; [Refs 8th c.BC+]; μῆνές τε καὶ ἡ[Refs 8th c.BC+]; ἡ σήμερον ἡ., see at {σήμερον· ἅμα ἡμέρᾳ} or ἅμα τῇ ἡμέρᾳ at daybreak, [Refs 5th c.BC+]; ἡ. διέλαμψεν, ἐξέλαμψεν, ὑπέφαινε, [Refs 5th c.BC+]; τῆς ἡ. ὀψέ late in the day, [Refs]
Read the full entry →ἡμέρα
hemera
feminine (with 5610 implied) of a derivative of hemai (to sit; akin to
the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the
time space between dawn and dark, or the whole 24 hours (but several
days were usually reckoned by the Jews as inclusive of the parts of
both extremes); figuratively, a period (always defined more or less
clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), +
for ever, judgment, (day) time, while, years.
see GREEK for 5610
see GREEK for 1476
ἡμέρα, ας, ἡ
n.f.
a day
ἡμέρα hēmera 389x
day, a day, the interval from sunrise to sunset, opp. to νύξ, Mt. 4:2; 12:40; Lk. 2:44; the interval of twenty-four hours, comprehending day and night, Mt. 6:34; 15:32; from the Hebrew, ἡμέρᾳ καὶ ἡμέρᾳ, day by day, every day, 2 Cor. 4:16; ἡμέραν ἐξ ἡμέρας, from day to day, continually, 2 Pet. 2:8; καθ’ ἡμέραν, every day, daily, Acts 17:17; Heb. 3:13; a point or period of time, Lk. 19:42; Read the full entry →
ἡμέρα day, Hom., etc.:—phrases for day-break, ἅμα ἡμέρᾳ or ἅμα τῇ ἡμέρᾳ Xen.; ἡμ. διαλάμπει or ἐκλάμπει Ar.; ἡμ. ὑποφαίνεται Xen.; γίγνεται or ἐστὶ πρὸς ἡμέραν id. Xen.
with Adjs. to describe a state or time of life, ἐπίπονος ἡμ. a life of misery, Soph.; λυπρὰν ἄγειν ἡμ. Eur.; αἱ μακραὶ ἡμέραι length of days, Soph.; νέα ἡμ. youth, Eur.
poet. for time, ἡμ. κλίνει τε κἀνάγει πάλιν ἅπαντα τἀνθρώπεια Soph.
absol. usages,
in gen., τριῶν ἡμερέων within three days, Hdt.; ἡμερῶν ὀλίγων within a few days, Thuc.: —also, ἡμέρας by day, Plat.; δὶς τῆς ἡμέρης ἑκάστης twice every day, Hdt.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
392 occurrences in the New Testament, rendered 13 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 389 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 1,082 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Πέρσαις τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως, χαλκοῦ νομίσματος τάλαντα πέντε δραχμὰς δισχιλίας ἄτοκα εἰς ἡμέρας τριάκοντα ἀπὸ τοῦ Μεσορὴ τοῦ προκειμένου ἔτους. τὸ δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι
μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Πανᾶς Ἀγαθίνωι
ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον ἡμέρας ἑκάστης ἧς ἐὰν μὴ ἀποδῶι τὸν σίδηρον χαλκοῦ δραχμὰς σ τῆς ἡμέρας ἑκάστης· ἡ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-DSF — Relative pronoun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
R-DSF Part of Speech: Relative pronoun Case: Dative Number: Singular Gender: Feminine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
μέλλω is a verb meaning to be about to do something, indicating intention or future action. It can express necessity, probability, or mere intention, often followed by an infinitive. In the New Testament, it appears in contexts suggesting both planned actions and events that are destined to occur, such as in Matthew 2:13 and Acts 12:6. The participle form ὁ μέλλων refers to future things.
μέλλω,
[in LXX: Jb 3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and freq. in Wi, II, IV Mac;]
to be about to be or do;
c. inf. (Bl., § 62, 4; 68, 2; M, Pr., 114);
μέλλω ; fut. μελλήσω (Mt. xxiv. 6; and LTTrWH in 2 Pet. i. 12); impf. ἔμελλον [so all edd. in Lk. ix. 31 (exc. T WH); Jn. vi. 6, 71 (exc. RG) ; vii. 39 (exe. T); xi. 51 (exc. L Tr); Acts xxi. 27; Rev. iii. 2 (where R pres.); x. 4 (exe. L Tr)] and ἤμελλον [so all edd. in Lk. vil. 2; x. 1 (exe. RG); xix. 4; Jn. iv. 47; xii. 33; xviii. 32; Acts xii. 6 (exc. RGL); xvi. 27 (exe. RG); xxvii 33 (exe. RGT); Heb. xi. 8 (exe. L); ef. reff. s. v. βούλομαι, init. and Rutherford’s note on Babrius 7, 15], to be about to do anything; so 1. the ptep., ὁ μέλλων, absol.: τὰ μέλλοντα and τὰ ἐνεστῶτα are contrasted, Ro. viii. 38; 1 Co. iii. 22; εἰς τὸ μέλλον, for the future, hereafter, Lk. xiii. 9 [but see eis, A. II. 2 (where Grimm supplies éros)]; 1 Tim. vi. 19; τὰ μέλλοντα, things future, things to come, i. e., ace. to the context, the more perfect state of things which will exist in the αἰὼν μέλλων…
Read the full entry →μέλλω. In the NT μέλλω is construed 84 times with the pres. cf. P Par 432 (B.C. 154) μέλλω δὲ ἰσάγειν ἐν τῷ μεσορὴ μηνί, 75. 4819. (B.c. 153) καταπλεῖν μέλλομεν πρὸς τὸν βασιλέα, P Meyer 209 (1st half iii/A.D.) μέλλι πρὸς ἡμᾶς ἔρχεσθαι, pe σοι ἀεὶ γράφειν, Ὁ ae 11. 416° (iii/ A.D.) μέλλω péve εἰς ᾿Αντινόου, and P Oxy VIII. 11567° (iii/A.p.) μέλλο[με]ν χόρτου χρίαν ἔχιν. For the constr. with the fut. inf., which is obsolete in the NT (cf. TR Ac 233°), cf. Syi/ 432! (B.c. 326-5) ὀμόσασιν. . . [ποιήσεσθαι τὴν] ἐπιτροπὴν καθ᾽ ὅτι ἂν μέλλει ἔσ[εϊσθαι κτλ. Μέλλω followed by the aor. inf. act. is seen in such passages as P Giss I. 125 (ii/A.p.) ὁσάκις ἐὰν μέλλῃς πέμψαι, P Oxy XII. 14$82° (ii/a.p.) ἔμελλον yap ἀνελθεῖν, and 26. VII. 106727 (iii/A.D.) εἰ μέλλεις ἐλθεῖν ἐλθέ, ‘come if you are coming,” and by the aor. inf. pass. in P Goodsp Cairo 310 (iii/B.c.) ἡνίκα fiehioy κοιμηθῆναι ἔγραψα…
Read the full entry →μέλλω (mellō) — to ensue.
μέλλω,
imperfect ἔμελλον and ἤμελλον (see. below), Epic dialect μέλλον [Refs 8th c.BC+]; Epic dialect, Ionic dialect μέλλεσκον [Refs 3rd c.BC+]: future μελλήσω [NT+4th c.BC+]: aorist ἐμέλλησα [Refs 5th c.BC+]:—passive and middle, see below see.—Only present and imperfect in [Refs 8th c.BC+], Lyric poetry, and Trag.: aorist only in Prose (except [Refs 6th c.BC+]imperfect ἤμελλον with long augment is established by the metre in [Refs 8th c.BC+]: aorist 1 ἠμέλλησα [Refs 6th c.BC+]; ἤμελλον is not found in earlier Attic dialect Inscrr., but occurs in Papyrus, as [Refs 5th c.BC+]
I. to be destined or likely to, indicating an estimated certainty or strong probability in the present, past, or future (cf. Aristonic. cited in [Refs 8th c.BC+]present infinitive (or its…
μέλλω
mello
a strengthened form of 3199 (through the idea of expectation); to
intend, i.e. be about to be, do, or suffer something (of persons or
things, especially events; in the sense of purpose, duty, necessity,
probability, possibility, or hesitation):--about, after that, be
(almost), (that which is, things, + which was for) to come, intend,
was to (be), mean, mind, be at the point, (be) ready, + return, shall
(begin), (which, that) should (after, afterwards, hereafter) tarry,
which was for, will, would, be yet.
see GREEK for 3199
μέλλω
v.
I am about to
μέλλω mellō 109x
to be about to, be on the point of, Mt. 2:13; Jn. 4:47; it serves to express in general a settled futurity, Mt. 11:14; Lk. 9:31; Jn. 11:51; to intend, Lk. 10:1; participle μέλλων, μέλλουσα, μέλλον, future as distinguished from past and present, Mt. 12:32; Lk. 13:9; to be always, as it were, about to do, to delay, linger, Acts 22:16
μέλλω to think of doing, intend to do, to be about to do, with inf., mostly inf. fut., τάχ᾽ ἔμελλε δώσειν he was just going to give, Il.; μέλλεις ἀφαιρήσεσθαι ἄεθλον thou thinkest to strip me of the prize, id. Il.; often with οὐκ ἄρα, as, οὐκ ἄρ᾽ ἔμελλες λήξειν; did you not think you might stop? could you not stop? Od., etc.; to be about to do (on compulsion), to be destined to do or to be, τὰ οὐ τελέεσθαι ἔμελλον which were not to be accomplished, Il.; μέλλεν οἶκος ἀφνειὸς ἔμμεναι the house was destined to be wealthy, Od.; εἰ ἐμέλλομεν ἀνοίσειν if we were able to refer, Plat.
to express a certainty, μέλλω ἀπέχθεσθαι Διί it must be that I am hated by Zeus, Il.; μέλλω ἀθανάτους ἀλιτέσθαι I must have sinned against the immortals…
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
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
111 occurrences in the New Testament, rendered 40 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 110 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.
ἔδει γὰρ τὸν κόσμον τελειότατον μὲν ὄντα τῶν γεγονότων κατ’ ἀριθμὸν τέλειον παγῆναι τὸν ἕξ, ἐν ἑαυτῷ δ’ ἔχειν μέλλοντα τὰς ἐκ συνδυασμοῦ γενέσεις πρὸς μικτὸν ἀριθμὸν τὸν πρῶτον ἀρτιοπέριττον τυπωθῆναι, περιέξοντα καὶ τὴν τοῦ σπείροντος ἄρρενος καὶ…
μέλλει γὰρ περιέξειν ἅπασαν τὴν παρʼ ἡμῖν ἀρχαιολογίαν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν Ἑβραϊκῶν μεθηρμηνευμένην γραμμάτων.
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.
Νικαίαν ἀποδημῆσαι πρὸς σέ, ὅπως ἂν αὐτῶι δῶις ἐπιστολὴν πρὸς Ἑρμάφιλον· λέγουσιν γὰρ αὐτὸν μέλλειν ἐγδημεῖν εἰς Μέμφιν. ἔρρωσο.
τὴν τῆς ἡμῶν μητρὸς τελευτὴν συνελθὼν ἑτέρᾳ γυναικί, τολμηθεὶς λυπρὸν χρόνον ἔμεινεν. τούτου δὲ μέλλοντος τὸν βίον μεταλλάσσειν μετεκαλεσάμεθα τὴν προειρημένην αὐτοῦ γυναῖκα καὶ ταύτης ἐπυθόμεθα μήπως τι χρεωστῇ
ον τῆς κώμης, ὁμοίως δὲ τὸν Ἰσίδωρον ἀναδέξασθαι καὶ ἀποπληρῶσαι ἀόκνως εἰς τὴν μέλλει ὁ Πτολεμαῖος αἱρεθῆναι ἢ προσαγγελῆναι λειτουργίαν. ὁπότερον δὲ αὐτῶν οὐκ ἔξεστι ἀλλάξαι τὸν ἕτερον
κρίνω is a Greek verb meaning to judge or decide, derived from the root meaning to separate or distinguish. It encompasses a range of meanings including to choose, to approve, and to condemn. In the New Testament, it appears in various contexts, such as making judgments about others (e.g., Luke 7:43) and determining legal matters (e.g., Acts 16:4). The lexicons do not show significant disagreement.
κρίνω,
[in LXX chiefly for שׁפט, also for דּין, ריב, etc.;]
to separate, select, choose (cl.; in LXX: II Mac 13:15).
to approve, esteem: Ro 14:5.
to be of opinion, judge, think: Lk 7:43, I Co 11:13; seq. τοῦτο ὅτι, II Co 5:14; c. acc. et inf., Ac 16:15; c. acc. et pred., Ac 13:46 26:8.
κρίνω; fut. κρινῶ; 1 aor. ἔκρινα; pf. κέκρικα; 3 pers. sing. plupf., without augm. (W. § 12, 9; [B. 33 (29)]), κεκρίκει (Acts xx. 16 G@LTTrWH); Pass., pres. κρίνομαι; impf. ἐκρινόμην ; pf. κέκριμαι; 1 aor. ἐκρίθην [ef. B. 52 (45)]; 1 fut. κριθήσομαι; Sept. for vDw, and also for pt and 3°; Lat. cerno, i. 6. 1. to separate, put asunder; to pick out, select, choose, (Hom., Hat., AeschyL, Soph., Xen., Plat., al.; μετὰ νεανίσκων ἀρίστων κεκριμένων [chosen, picked], 2 Mace. xiii. 15; κεκριμένοι ἄρχοντες, Joseph. antt. 11, 8, 10); hence 2. to approve, esteem: ἡμέραν map’ ἡμέραν, one day above another, i. e. to prefer [see παρά, III. 2 b.], Ro. xiv. 5 (so rt πρό τινος, Plat. Phil. p. 57 e.; τὸν ᾿Απόλλω πρὸ Μαρσύου, rep. 3 p. 399 e.); πᾶσαν jp. to esteem every day, i. e. hold it sacred, ibid. 3. to be of opinion, deem, think: ὀρθῶς ἔκρινας, thou hast decided (judged) correctly, Lk. vii. 43…
Read the full entry →κρίνω. For κρίνω c. inf., ‘decide to.. ,” as in Ac 2018, τ Cor 2?, Tit 313, see P Par 2657 (B.c. 163-2) (= Selections, p. 17) οὐκ ἐκρίναμεν καταχωρίσαι (cf. 1 Chron 274), ‘we have decided not to record,” and cf. P Tebt I. 554 (late ii/B.c.) ἔκρινα γράψαι, P Lond 8971! (a.p. 84) = III. p. 207) κέκρικα (“1 have decided once and for all” : cf. Jn 19?” γέγραφα) yap νὴ τοὺς θεοὺς ἐν ᾿Αλεξανδρείᾳ ἐπιμένειν, P Oxy XII. 14928 (iii/iv A.D.) εἰ οὖν ἔκρεινας κατὰ τὸ παλ[αιὸν] ἔθος δοῦναι τὴν ἄρ[ο]υραν τῷ τόπῳ, ‘if then you have decided in accordance with ancient custom to give the arura to the place’’ (Edd.). [LS quote Menander Pid. 5 ζῆν μεθ᾽ ὧν κρίνῃ τις (sc. ζῆν), but this is rather for ζῆν per éxelvav ots κρίνῃ τις (κρίνω c. acc. ““choose ” or ‘‘ prefer,” a classical use).] The verb is also used as a kind of ¢erm. ‘echn. for the response of an oracle, e.g. P Fay 138! (i/ii A.p.) Κ ύριοι…
Read the full entry →κρίνω (krinō) — to judge.
κρίνω [ῑ],
Epic dialect 3rd.person etc for 1st.person, 2nd.person singular indicative κρίνησι (δια-) falsa lectio in [Refs 3rd c.BC+]: future κρῐνῶ, Epic dialect, Ionic dialect κρῐνέω (δια-) [Refs 8th c.BC+]: aorist [Refs 8th c.BC+], etc.: perfect [Refs 6th c.BC+], etc.:—middle, future [Refs 5th c.BC+], but in passive sense, [Refs 5th c.BC+]: aorist [Refs 8th c.BC+], etc.:—passive, future [Refs 5th c.BC+], etc.: aorist ἐκρίθην [ῐ] [Refs 5th c.BC+]; Epic dialect optative κρινθεῖτε (δια-) [Refs 8th c.BC+], participle [Refs 8th c.BC+], infinitive [Refs 3rd c.BC+]: perfect [Refs 5th c.BC+], etc.; infinitive κεκρίσθαι (ἀπο-) [Refs 5th c.BC+] — _Aeolic dialect_ κρίννω uncertain in [Refs]: aorist ἔκριννε [Refs] 6.28(Mytil., ἐπ-); infinitive κρίνναι [Refs]:—Thess. present infinitive κρεννέμεν [Refs]:—separate, put asunder, distinguish, [Refs 8th c.BC+]…
Read the full entry →κρίνω
krino
properly, to distinguish, i.e. decide (mentally or judicially); by
implication, to try, condemn, punish:--avenge, conclude, condemn,
damn, decree, determine, esteem, judge, go to (sue at the) law,
ordain, call in question, sentence to, think.
κρίνω
v.
I judge, decide, think good
κρίνω krinō 114x
pluperfect, κεκρίκει (3 sg), pr. to separate; to make a distinction between; to exercise judgment upon; to estimate, Rom. 14:5; to judge, to assume censorial power over, to call to account, Mt. 7:1; Lk. 6:37; Rom. 2:1, 3; 14:3, 4, 10, 13; Col. 2:16; Jas. 4:11, 12; to bring under question, Rom. 14:22; to judge judicially, to try as a judge, Jn. 18:31; to bring to trial, Acts 13:27; to…
Read the full entry →κρίνω Lat. cerno, to separate, part, put asunder, distinguish, Il., Xen.
to pick out, choose, Hom., Hdt., attic:—Mid. to pick out for oneself, choose, Hom., etc.: —Pass. to be chosen, Il.; perf. and aor1 part. κεκριμένος, κρινθείς picked out, chosen, Hom.
to decide disputes, id. Hom., Hdt., etc.; σκολιὰς κρίνειν θέμιστας to judge crooked judgments, i. e. to judge unjustly, Il.; κρίνουσι βόηι καὶ οὐ ψήφωι they decide the question by shouting, not by voting, Thuc.; to decide a contest for a prize, Soph., etc.; κρ. τὰς θεάς to decide their contest, i. e. judge them, Eur.:—Pass. and Mid., of persons, to have a contest decided, come to issue, Hom., etc.
to adjudge, κράτος τινί Soph.
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
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
115 occurrences in the New Testament, rendered 59 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 114 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 111 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ πότερον διὰ τὰς τοῦ γηγενοῦς χρείας ἢ διὰ τὸ κρίνειν αὐτὰ βέλτιστα καὶ θαυμασιώτατα;
τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν.
ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον.
τῶν σὺν αὐτῶι κριοτάφων κατὰ Πετορζμήθιος καὶ Φαουήριος Φμόιτος καὶ Πετήσιος παντοπώλου· ἀξιοῦμεν ἡμᾶς κρίνεσθαι μετ᾽ αὐτῶν καὶ βοηθεῖσθαι ὑφ᾽ ὑμῶν τῶν κυρίων εἰδώλων καὶ τῶν σὺν ὑμῖν ἁπάντων
Μάκρωνος ἐπιστρατήγου κεχρονισμένον εἰς … ἔτος Ἀντωνίνου τοῦ κυρίου Φαρμοῦθι … , Ἡλιόδωρος εἶπεν· κέκρικεν … ἀπολύσας. Γαίωι Ἀουιδίωι Ἡλιοδώρωι ἐπάρχῳ Αἰγύπτου παρὰ Μάρκου Οὐαλερίου Γεμέλλου ἰατροῦ. παρὰ τὰ
πράσεως ἑαυτῆς ἁρπάσασα καὶ πολλὰ τῶν τούτου. ἀξιοῖ οὖν κατὰ τὰ ἐπὶ τῶν τοιούτων κεκριμένα ὑπό τε Καλπουρνιανοῦ καὶ Μαξιμιανοῦ καὶ Νεοκύδους, δικαιοδοτησάντων, Σαραπίωνα ἀποδοῦναι αὐτῷ τὴν τιμὴν καὶ
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
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
The Greek word οἰκουμένη (oikoumene) is a feminine participle of οἰκέω, meaning 'the inhabited earth.' It primarily refers to the Roman world or the inhabited regions known to the Greeks, contrasting with barbarian lands. In the New Testament, it can denote the whole world or its inhabitants, and it is also used in a Messianic context to refer to the world to come.
οἰκουμένη, -ης, ἡ
(fem. pres. pass. ptcp. of οἰκέω; sc. γῆ),
[in LXX chiefly for תֵּבֵל, אֶרֶץ;]
the inhabited earth;
in cl., the countries occupied by Greeks, as disting. from barbarian lands (Hdt., Dem., al.);
in later writers, the Roman world: Lk 2:1, Ac 11:28 24:5; by meton., of its inhabitants: Ac 17:6 19:27;
οἰκουμένη, -ης, 7, (fem. of the pres. pass. ptep. fr. οἰκέω, [se. yn; cf. W. § 64,5; B. § 123, 87); 1. the inhabited earth; a. in Grk. writ. often the portion of the earth inhabited by the Greeks, in distinction trom the lands of the barbarians, cf. Passow ii. p. 415"; [L. and S.s. v. 1: b. in the Grk. auth. who wrote about Roman affairs, (like the Lat. orbis terrarum) i. q. the Roman empire: so πᾶσα ἡ oix. contextually i. q. all the subjects of this empire, Lk. ii. 1. Ο. the whole inhabited earth, the world, (so in [Hyperid. Eux. 42 (“probably ” L. and S.)] Sept. for San and YS): UK. iv. 5; xxi. 26; Acts xxiv. 5; Ro. χ. 18; Rev. xvi. 14; Heb.i. 6, (πᾶσα ἡ oi. Joseph. b. 1. 7, 3, 3); ὅλη ἡ οἰκ., Mt. xxiv.14; Acts xi. 28, (in the same sense Joseph. antt. 8, 13, 4 πᾶσα 7 ol«.; ef. Bleek, Erkliar. ἃ. drei ersten Evv. i. p. 68); by meton. the inhabitants of the earth, men: Acts xvii. 6, 31…
Read the full entry →οἰκουμένη. Ἢ οἰκουμένη (γῆ), ‘‘the inhabited world,” isa common designation of the Roman Empire, orbis terrarum : cf. e.g. the notification of the accession of Nero, P Oxy VII. 10215 (A.D. 54) ὃ δὲ τῆς οἰκουμένης Kal προσδοκηθεὶς Kal ἐλπισθεὶς Αὐτοκράτωρ ἀποδέδεικται, ἀγαθὸς δαίμων δὲ τῆς οἰκουμένης [ἀρ]χὴ ὦν [[peyio]] τε πάντων ἀγαθῶν Νέρων Καῖσαρ ἀποδέδεικται, ‘and the expectation and hope of the world has been declared Emperor, the good genius of the world and source of all good things, Nero, has been declared Caesar” (Ed.): cf. OGZS 6665, 668°. Similarly Pretsighe 176? (A.D. 161-180) with reference to Marcus Aurelius—roy εὐεργέτην καὶ σωτῆρα τῆς ὅλης οἰκουϊμένης. In 20. 1070 (Abydos) a god [Besa 2] is invoked as—&evotov καὶ 80 ὅλης οἰκουμέν(ης) μαρτυρούμενον. See also such magic invocations as P Lond 12174 (iii/A.p.) (=I. p. 107) σὲ καλῶ Toy καταλάμποντα τὴν ὅλην οἰκουμένην, P Leid…
Read the full entry →οἰκουμένη (oikoumenē) — world.
οἰκουμέν-η
(i.e. γῆ), ἡ, inhabited region, see at {οἰκέω} [Refs 4th c.BC+]; then the Greek world, opposed to barbarian lands, [Refs 4th c.BC+] = the inhabited world (including non-Greek lands, as Ethiopia, India, Scythia), as opposed to possibly uninhabited regions,[Refs 4th c.BC+] = our world (= Asia, Libya, Europe); οἰκουμέναι worlds,[LXX+4th c.BC+]; loosely, the whole world, [Refs 4th c.BC+]: so perhaps in some passages cited under [Refs]
II. the Roman world, ὁ ἀγαθὸς δαίμων (etc.) τῆς οἰ., i.e. the Emperor, [NT+1st c.AD+]
III. ἡ οἰ. ἡ μέλλουσα the world to come, i.e. the kingdom of Christ, [NT]
οἰκουμένη
oikoumene
feminine participle present passive of 3611 (as noun, by implication,
of 1093); land, i.e. the (terrene part of the) globe; specially, the
Roman empire:--earth, world.
see GREEK for 3611
see GREEK for 1093
οἰκουμένη, ης, ἡ
n.f.
the inhabited (Roman) world
οἰκουμένη oikoumenē 15x
some list as a participle, the habitable earth, world, Matt. 24:14; Rom. 10:18; Heb. 1:6; used, however, with various restrictions of meaning, according to the context, Lk. 2:1; Acts 17:6; meton. the inhabitants of the earth, the whole human race, mankind, Acts 17:31; 19:27; Rev. 3:10. Some view this word as a participial form of οἰκέω.
οἰκουμένη pres. part of οἰκέω ( sc. γῆ) the inhabited world, a term used to designate the Greek world, as opp. to barbarian lands, Hdt., Dem., etc.:—so in Roman times, the Roman world, NTest.: metaph., ἡ οἰκ. ἡ μέλλουσα the world to come, i. e. the kingdom of Christ, id. NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
16 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 31 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.
τί δ’ Εὐρώπη καὶ Ἀσία καὶ συνελόντι φράσαι πᾶσα ἡ οἰκουμένη;
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
ων χρη … ονεποι … … ιοιατε … γμενα … διππαν … τῇ πάσῃ οἰκουμένῃ … του χρ … … … ν ἀπὸ τῆς … … ουαποτων
Αὐτοκράτορος Καίσαρος Πουπλίου Λικιννίου Γαλλιηνοῦ Γερμανικοῦ Μεγίστου Εὐσεβοῦς Εὐτυχοῦς Σεβαστοῦ Φαμενώθ. οἱ ἀπὸ τῆς οἰκουμένης περὶ τὸν Διόνυσον καὶ Αὐτοκράτορα Καίσαρα Πούπλιον Λικίννιον Γαλλιηνὸν Γερμανικὸν Μέγιστον Εὐσεβῆ…
ἐξουσίας τὸ β, ὕπατος τὸ γ, αὐτοκράτωρ τὸ δ, πατὴρ πατρίδος, τοῖς ἀπὸ τῆς οἰκουμένης περὶ τὸν Διόνυσον ἱερονίκαις, στεφανίταις καὶ τοῖς τούτων συναγωνισταῖς χαίρειν· τὰς μὲν εἰκόνας ὃν
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
δικαιοσύνη (dikaiosunē) means righteousness or justice, derived from the word for just, δίκαιος. It encompasses conformity to divine will and the state of being acceptable to God. The New Testament uses it in various contexts, including teachings on living righteously and the concept of divine righteousness. Notably, it appears in verses like Matthew 5:6 and Romans 1:17.
δικαιοσύνη, -ης, ἡ
(< δίκαιος),
[in LXX chiefly for צֶדֶק, and cognates, Ge 15:6, al., rarely for חֶסֶד, Ge 19:19 ;]
the character of ὁ δίκαιος (q.v.)
δικαιοσύνη, -ης, 7), (δίκαιος) ; most frequently in Sept. for pr and ΠΡῚΝ, rarely for 10m]; the virtue or quality or state of one who is δίκαιος; 1. in the broad sense, the state of him who is such as he ought to be, righteousness (Germ. Rechtbeschaffenheit) ; the condition acceptable to God (Germ. Gottwohlgefdlligkeit); a. univ.: λόγος τῆς δικαιοσύνης (like λόγος τῆς καταλλαγῆς; A. τοῦ σταυροῦ), the doctrine concerning the way in which man may attain to a state approved of God, Heb. v. 13; βασιλεὺς δικαιοσύνης, the king who himself has the approbation of God, and who renders his subjects acceptable to God, Heb. vii. 2; οἵ. Bleek ad loc. b. integrity, virtue, purity of life, uprightness, correctness in thinking, feeling, and acting: Mt. iii. 15; v. 6, 10,20; vii 1 GL Τ ΤΥ WH; Acts xiii. 10; xxiv. 25; Ro. vi. 13, 16, 18-20 (opp. to ἁμαρτία, ἀνομία, and ἀκαθαρσία) ; Ro. viii. 10 (opp. to…
Read the full entry →δικαιοσύνη. So far as we have noticed, this word is rare in the papyri, though it occurs very frequently in the inscriptions. From the papyri we can quote P Rein ro®(B.c. 111), where it is used as a_name or title of Cleopatra: cf. Sy// 763 Ἴσιδι Δικαιοσύνηι with the editor’s note, BGU IV. 11384 (B.c. 19), in a cancelled line, ἐπὶ τὸ(ν) τῆς SuKarortyn(s) gov [χ]ρηματισίμόν), in a petition to an epistrategus. P Leid σύνη οὐκ ἀποκινῖται, οὗ al μοῦσαι ὑμνοῦσι τὸ ἔνδοξον (ὄνομα). In the magic P Lond 46:95 (iv/a.p.) (=I. p. 78) it is found in a hymn addressed to Hermes. In P Thead 23° (A.D. 342) a man petitions Flavius Abinnaeus with reference to his neighbour who has attacked his sheep ληστρικῷ τρόπ[ῳ] .. . παρὰ τὴν [δικα]ήιοσύνην, ‘after the manner of a brigand, contrary to justice.” From the inserr. it is sufficient to add OGJS 33945 (c. B.C. 120) διὰ τὴν τῶν ἀνδρῶν δικαιοσύνην τε καὶ…
Read the full entry →δικαιοσύνη (dikaiosunē) — righteousness.
δῐκαι-οσύνη, ἡ,
righteousness, justice, [LXX+6th c.BC+]; δ. δικαστική legal justice, [Refs 4th c.BC+]; opposed to ἐπιείκεια, [Refs]
2. fulfilment of the Law, [LXX+NT]
II. justice, the business of a judge, [Refs 5th c.BC+]
III. Δ., personified, [Refs]
IV. [Refs 4th c.BC+] name for four, [Refs]
V. δικαιοσύνη· ἡ χοῖνιξ, μυστικῶς, [Refs 5th c.AD+]
δικαιοσύνη
dikaiosune
from 1342; equity (of character or act); specially (Christian)
justification:--righteousness.
see GREEK for 1342
δικαιοσύνη, ης, ἡ
n.f.
justice, justness, righteousness
δικαιοσύνη dikaiosynē 92x
fair and equitable dealing, justice, Acts 17:31; Heb. 11:33; Rom. 9:28; integrity, virtue, Lk. 1:75; Eph. 5:9; in NT generosity, alms, 2 Cor. 9:10, v.r.; Mt. 6:1; piety, godliness, Rom. 6:13; investiture with the attribute of righteousness, acceptance as righteous, justification, Rom. 4:11; 10:4, et al. freq.; a provision or mean for justification, Read the full entry →
δικαιοσύνη δι^καιοσύνη, ἡ, ndi^kaiosun h_hs stem_acc fem ndi^kaioth s_tos fem Xen. Plat. from δίκαιος righteousness, justice, Theogn., Hdt., Xen., Plat. etc.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
94 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 91 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 178 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πρὸς δὲ τούτοις οὐδ’ ἐκεῖνο ἀγνοητέον, ὅτι πρῶτος ἀριθμῶν ὁ τέτταρα τετράγωνός ἐστιν ἰσάκις ἴσος, μέτρον δικαιοσύνης καὶ ἰσότητος, καὶ ὅτι μόνος ἐκ τῶν αὐτῶν καὶ συνθέσει καὶ δυνάμει πέφυκε γεννᾶσθαι, συνθέσει μὲν ἐκ δυοῖν καὶ δυοῖν, δυνάμει δὲ…
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
βασιλευόντων Κλεοπάτρας θεᾶς Εὐεργέτιδος τῆς καὶ Φιλομήτορος Δικαιοσύνης Νικηφόρου καὶ Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος ἔτους ιγ τοῦ καὶ ι, ἱερατευούσης
χαίρειν … … Μητροδώρου βιβλί Ἐπικούρου περὶ δικαιοσύνης α … … ἀρίστων ὑπὲρ τῆς ἡδονῆς … γου … … τὸ γὰρ β
α … … ἕτερον χαλκοῦν, καὶ ζῳδαρίδια, καὶ θυμιατήρια … … χαλκᾶ, καὶ Δικαιοσύνη, καὶ μασθός, ἀμφότερα χαλκᾶ, καὶ λαβίδια παρʼ … … ἡμεῖν χαλκᾶ … · καὶ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
ἀνήρ (anēr) means 'man' in various contexts, distinguishing adult males from women and children. It can refer to a husband or a male person in general, and is often used in conjunction with other nouns or adjectives. The New Testament employs it similarly, as seen in verses like Matthew 1:16 and 1 Corinthians 13:11. The lexicons do not show significant disagreement on its meanings.
ἀνήρ, ἀνδρός, ὁ,
[in LXX chiefly for אִישׁ, freq. אֱנוֹשׁ, also אָדָם, etc.;]
a man, Lat. vir.
As opp. to a woman, Ac 8:12, I Ti 2:12; as a husband, Mt 1:16, Jo 4:16, Ro 7:2, Tit 1:6.
As opp. to a boy or infant, I Co 13:11, Eph 4:13, Ja 3:2.
In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Lk 5:8; ἀ. προφήτης, 24:19; freq. in terms of address, as ἀ. ἀδελφοί, Ac 1:16; and esp. with…
ἀνήρ, ἀνδρός, ὁ, a man, Lat. vir. The meanings of this word in the N. T. differ in no respect fr. classic usage ; for it is employed 1. with a reference to sex, and so to distinguish a man from a woman; either a. asa male: Acts viii. 12; xvii.12; 1 Tim.ii.12; or b. asa husband: Mt.i.16; Mk. x.2; Jn. iv. 16 sqq.; Ro..vii. 2 sqq:; 1 Co. vii. 2 sqq.; Gal. iv. 27; 1 Tim. iii. 2,12; Tit. i. 6, etc.; a betrothed or future husband: Mt.i.19; Rev. xxi. 2, ete. 2. with a reference to age, and to distinguish an adult man from a boy: Mt. xiv. 21; xv. 38 (where ἄνδρες, γυναῖκες and παιδία are discriminated) ; with the added notion also of intelligence and virtue: 1 Co. xiii. 11 (opp. to νήπιος) ; Eph. iv. 13; Jas. iii. 2, (in the last two pass. τέλειος ἀνήρ). 3. univ. any male person, a man; so where tis might have been used: Lk. viii. 41; ix.38; Acts νἱ. 11; x.5,ete. where ἀνήρ and τὶς are united…
Read the full entry →ἀνήρ. The special differentia of ἀνήρ : ἄνθρωπος survives in MGr (ἄντρας, ἄθρωπος), where even the old gen. sing. (ἀντρός) may still be found beside the ‘‘regular” τοῦ ἄντρα (Thumb Handbook, p. 48). Naturally there is nothing particular to record in the uses of this everyday word, which has in NT and Hellenistic generally much the same range as in class. Gk. Thus, taking the index to BGU IV., we can illustrate many of the uses noted for the NT in Grimm from documents of the Augustan period. So (1) husband by the perpetual phrase μετὰ κυρίου τοῦ ἀνδρός after the name of a woman, as 1126* (where ἀνδρός is written over an erased ὁμομητρίου ἀδελφοῦ), or in a marriage contract as τορϑ τηρεῖν τὰ πρὸς τὸν ἄνδρᾳ καὶ τὸν κοινὸν βίον δίκαια, while the document will also use ἀνήρ for irregular relations in the pledge μηδ᾽ ἄλλωι ἀνδρὶ συνεῖναι. Then under Grimm’s (3) we have 1189" of σημαινόμενοι…
Read the full entry →ἀνήρ (anēr) — man.
ἀνήρ, ὁ, ἀνδρός, ἀνδρί, ἄνδρα,
vocative ἄνερ: plural ἄνδρες, -δρῶν, -δράσι [ᾰ], -dras: Aeolic dialect dative plural ἄνδρεσι[Refs 7th c.BC+] for οἱ ἄνδρε; the Ionic dialect crasis is ὡνήρ, ὧνδρες, [Refs 5th c.BC+] [Epic dialect Poets mostly use ᾱ in arsi, ᾰ in thesi; but in trisyllable forms with stem ἀνέρ- always ; so also Trag. in Lyric poetry, [Refs 5th c.BC+] in nominative by analogy; cf. Sanskrit nar- from I.-[Refs 5th c.BC+] ner-, nṛ- from nṛ-, Gk. ἀνδρ- from ṇr-):—man, opposed to woman (ἄνθρωπος being man as opposed to to beast), [Refs 8th c.BC+]; τῶν ἀνδρῶν ἄπαις without male children, [Refs 8th c.BC+] mostly of princes, leaders, etc., but also of free men; ἀ δήμου one of the people, [Refs 8th c.BC+]; with a qualifying word to indicate rank, ἀ. βουληφόρος[Refs 8th…
Read the full entry →ἀνήρ
aner
a primary word (compare 444); a man (properly as an individual
male):--fellow, husband, man, sir.
see GREEK for 444
ἀνήρ, ἀνδρός, ὁ
n.m.
a male human being, a man
ἀνήρ anēr 216x
a male person of full age and stature, as opposed to a child or female, 1 Cor. 13:11; a husband, Mt. 1:16; a man, human being, individual, Lk. 11:31; used also pleonastically with other nouns and adjectives, Lk. 5:8; Acts 1:16
ἀνήρ Root ΑΝΕΡ a man, Lat. vir (not homo):
a man, opp. to a woman, Hom., etc.
a man, opp. to a god, πατὴρ ἀνδρῶν τε θεῶν τε id. Hom.
a man, opp. to a youth, a man in the prime of life, id. Hom., etc.; εἰς ἄνδρας ἐγγράφεσθαι to be enrolled among the men, Dem.
a man emphatically, a man indeed, ἀνέρες ἔστε, φίλοι Il.; πολλοὶ μὲν ἄνθρωποι, ὀλίγοι δὲ ἄνδρες many human beings, but few men, Hdt.
a man, opp. to his wife, a husband, Hom., etc.; αἰγῶν ἄνερ, Virgil's vir gregis, Theocr.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
217 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 216 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 502 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
Ἡλιοδώρου ἀγορανόμου. ὁμολογεῖ Πανερεῦς Γούνσιος Πέρσης καὶ Σενενοῦπις Φίβιος Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Πανερεῦτος τοῦ προγεγραμμένου, Πανεβχούνει καὶ Ὥρωι καὶ Φίβει καὶ Πασήμει τοῖς τέσσαρσι τῶν ἐκ
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-DSM — Relative pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
R-DSM Part of Speech: Relative pronoun Case: Dative Number: Singular Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
The Greek word ὁρίζω (i.e., *horizo*) is derived from ὅρος, meaning boundary. It encompasses the ideas of marking boundaries, determining, appointing, and defining. In the New Testament, it appears in contexts such as Acts 17:26, where it refers to the appointment of times and boundaries. The lexicons do not show significant disagreement on its meanings.
ὁρίζω; 1 aor. ὥρισα; Pass., pf. ptep. ὡρισμένος ; 1 aor. ptep. ὁρισθείς ; (fr. ὅρος a boundary, limit) ; fr. [Aeschyl. and] Hdt. down; to define: i 6. 1. to mark out the boundaries or limits (of any place or thing): Hadt., Xen., Thuce., al.; Num. xxxiv. 6; Josh. xiii. 27. . 2. to determine, appoint: with an ace. of the thing, ἡμέραν, Heb. Not found elsewhere; [ef. W. 26; 102 iv. 7; καιρούς, Acts xvii. 26, (numerous exx. fr. Grk. auth. are given in Bleek, Hebr.-Br. ii. 1 p. 538 sq.); pass. ὡρισμένος, ‘ determinate,’ settled, Acts ii. 23; τὸ ὡρισμ. that which hath been determined, ace. to appointment, decree, Lk. xxii. 22; with an ace. of pers. Acts xvii. 31 (ᾧ by attraction for ὅν [W. § 24,1; B. ὃ 143, 8]); pass. with a pred. nom. Ro. i. 4 (for although Christ was the Son of God before his resurrection, yet he was openly appointed [A.V. declared] such among men by this transcendent and…
Read the full entry →ὁρίζω (horizō) — to determine.
ὁρίζω,
Ionic dialect οὐρ- [Refs 5th c.BC+]: future ὁριῶ [Refs 5th c.BC+]: aorist ὥρισα [Refs 5th c.BC+]; Ionic dialect οὔρισα [Refs 5th c.BC+]: perfect ὥρικα [Refs 4th c.BC+]:—middle, future -ιοῦμαι[Refs 5th c.BC+]: aorist ὡρισάμην [Refs 4th c.BC+]:—passive, future ὁρισθήσομαι [Refs 5th c.BC+]: aorist ὡρίσθην [Refs]: perfect ὥρισμαι [Refs 5th c.BC+]; but in middle sense, [Refs 5th c.BC+]: (ὅρος):—divide or separate from, as a border or boundary, c.accusative et dative, ὁ Νεῖλος ὁ τὴν Ἀσίην οὐρίζων τῇ Λιβύῃ [Refs 5th c.BC+]:—passive, θύρᾳ βαλανωτῇ ὡρισμένην ἀπὸ τῆς ἀνδρωνίτιδος [Refs 5th c.BC+]; or
Read the full entry →ὁρίζω
horizo
from 3725; to mark out or bound ("horizon"), i.e. (figuratively) to
appoint, decree, specify:--declare, determine, limit, ordain.
see GREEK for 3725
ὁρίζω
v.
I define, determine, appoint, decree
ὁρίζω horizō 8x
to set bounds to, to bound; to restrict, Heb. 4:7; to settle, appoint definitively, Acts 17:26; to fix determinately, Acts 2:23; to decree, destine, Lk. 22:22; to constitute, appoint, Acts 10:42; 17:31; to characterize with precision, to set forth distinctively, Rom. 1:4; absol. to resolve, Acts 11:29*
ὁρίζω also used in mid. sense ὅρος to divide or separate from, as a boundary, c. acc. et gen., ὁ Νεῖλος τὴν Ἀσίην οὐρίζει τῆς Λιβύης Hdt.:—with two accs. joined by καί, to separate, be a boundary between, Τύρης ποταμὸς οὐρίζει τήν τε Σκυθικὴν καὶ τὴν Νευρίδα γῆν id. Hdt.
to bound, Thuc., Xen.:—Pass. to be bounded, Eur.; metaph., ὡρίσθω μέχρι τοῦδε so far let it go and no further, Thuc.
to pass between or through, διδύμους πέτρας Eur.
to part and drive away, banish, id. Eur.:—Pass. to depart from id. Eur.
to mark out by boundaries, mark out, Hdt., Soph.; so, ὁρ. θεόν to mark out his sanctuary, Eur.
to limit, determine, appoint, lay down, Trag., Xen.:—so, c. inf. to appoint, order, Eur.:—so, θάνατον ὥρισε τὴν ζημίαν determined the penalty to be…
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
8 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰς πόσα δ’ ἄλλα φαίην ἂν ἔγωγε τῶν ἡμῖν μὲν ἀδηλουμένων — οὐ γὰρ πάντα τῷ θνητῷ γένει γνώριμα —, πρὸς δὲ τὴν τοῦ ὅλου συνεργούντων διαμονήν, ἃ θεσμοῖς καὶ νόμοις, οὓς ὥρισεν ὁ θεὸς ἀκινήτους ἐν τῷ παντί, συμβαίνει πάντῃ τε καὶ πάντως ἐπιτελεῖσθαι.
τῶν δὲ διʼ εὐλάβειαν τῆς κατεπηγγελμένης ζημίας εἰς τὸν ὡρισμένον καιρὸν συνελθόντων ἐξαριθμεῖται ἐν Βαλᾶ τῇ πόλει τὸ πλῆθος·
αἰσθάνεσθε, πῶς τὸ ὕδωρ καὶ τὸν σταυρὸν ἐπὶ τὸ αὐτὸ ὥρισεν.
τῷ … ῳ ἀντίγραφον διʼ ὑπηρέτου … ανόδου πρὸς τῷ … ἵνʼ ἐκτείση τὸ ὡρισμένον … … ς προστίμων καὶ … … … νσυ … τι … … νιου
περὶ Θέωνα καὶ Ἡρακλείδην εἰπόντων διὰ Ἀπολλωνίου ῥήτορος τέλος ἀπαιτεῖν κατὰ γνώμονα τὸ μὲν ὡρισμένον ἐπὶ τῶν ὠνουμένων ἐν τῇ μητροπόλει τὸ δὲ ἐπὶ τῶν ἐν τῷ νομῷ, μόνους
ρω … … ἄνευ πάσης ὑπερθέσεως καὶ ἀμφιλογίας · ἐὰν δὲ μὴ ἀποδώσω τῇ ὡρισμένῃ προθεσμίᾳ σε … τόκον τοῦ ὑπερπέσοντος χρόνου … σ … … μη α
πίστις (pistis) is a feminine noun meaning faith, belief, or trust, derived from the verb πείθω (to persuade). It encompasses a range of meanings, primarily focusing on religious faith in God or Christ, and includes concepts of fidelity and assurance. In the New Testament, it appears in various contexts, often linked to salvation and the Christian faith, as seen in verses like Matthew 8:10 and Romans 1:8.
πίστις, -εως, ἡ
(< πείθω),
[in LXX chiefly for אֱמוּנָה;]
πίστις, -ews, 9, (πείθω [q-v-]), fr. [Hes., Theogn., Pind. ], Aeschyl., Hdt. down; Sept. for 93308, several times for Ax and IDR; faith; i.e. 1. conviction of the truth of anything, belief, (Plat., Polyb., Joseph., Plut.; θαυμάσια καὶ μείζω πίστεως, Diod. 1, 86); in the N. T. of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with τὸς: Heb. xi. 1 (where πίστις is called ἐλπιζομένων trdcraces, πραγμάτων ἔλεγχος οὐ βλεπομένων) ; Opp. to εἶδος, 2 Co. vy. 7; joined with ἀγάπη and ἐλπίς, 1 Co. xiii. 13. a. when it relates to God, πίστις is the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ: Heb. xi. 6; xii. 2; xiii. 7; πίστις ἐπὶ θεόν, Heb. vi. 1; ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, by which ye…
Read the full entry →πίστις. In accordance with its common NT usage, πίστις is used of ‘faith,’’ ‘‘ confidence” in a person in such passages as P Strass I. 4138 (c. A.D. 250), when in a legal process a witness is charged—as πρεσβύτης Kal πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πρά[γματ]ι, and P Oxy XIV. τό27} (a.D. 342) διὰ τὴν περὶ ἡμᾶς μετριότητα καὶ πίστις (/. πίστιν), ‘owing to your clemency to us and confidence in us’’ (Edd.). In P Lond 233! (a.D. 345) (ΞΞ 11. p. 273, Chrest. I. p. 68) the editor translates τῇ σῇ πίστ(ε)ν as apparently = ‘‘at your discretion” or ‘“‘on your own credit.” P Tebt II. 418% (iii/A.D.) shows 5. ἀπολάβῃς παρ᾽ ἐμοῦ καλῇ πίστει, “‘receive it back from me in good faith’’ (Edd.): cf. P Oxy 1. 711: 11. (a.p. 303) νομίζουσα τούτους τὴν καλήν μοι πίστειν ἀποσώζειν, ‘thinking that they would preserve my good name” (Edd.). With the conjunction of πίστις and ἀλήθεια in τ Tim 27 cf. P Oxy I.…
Read the full entry →πίστις (pistis) — faith.
πίστις, ἡ,
genitive εως, Ionic dialect ιος [Refs 5th c.BC+]; dative πίστει, Ionic dialect πίστῑ [Refs 5th c.BC+]: (πείθομαι):—trust in others, faith, first in [Refs 8th c.BC+]: generally, persuasion of a thing, confidence, assurance, [Refs 5th c.BC+]; ἡ βεβαιοτάτη π., ἀταραξία καὶ π. βέβαιος, [Refs 4th c.BC+]; σωφροσύνης π. ἔχειν περί τινος to be persuaded of his probity, [Refs 4th c.BC+]
2. in subjective sense, good faith, trustworthiness, honesty, [Refs 6th c.BC+]
2. b of things, credence, credit, τὰν π. σμικρὰν παρ᾽ ἔμοιγ᾽ ἔχει [Refs 5th c.BC+]
2. c καλῇ π., = Latin bona fide, [Refs 2nd c.AD+]; αἱ κατὰ πίστιν γεινόμεναι κληρονομίαι, = Latin hereditates fideicommissariae, [Refs]
πίστις
pistis
from 3982; persuasion, i.e. credence; moral conviction (of religious
truth, or the truthfulness of God or a religious teacher), especially
reliance upon Christ for salvation; abstractly, constancy in such
profession; by extension, the system of religious (Gospel) truth
itself:--assurance, belief, believe, faith, fidelity.
see GREEK for 3982
πίστις, εως, ἡ
n.f.
faith, belief, trust
πίστις pistis 243x
faith, belief, firm persuasion, 2 Cor. 5:7; Heb. 11:1; assurance, firm conviction, Rom. 14:23; ground of belief, guarantee, assurance, Acts 17:31; good faith, honesty, integrity, Mt. 23:23; Gal. 5:22; Tit. 2:10; faithfulness, truthfulness, Rom. 3:3; in NT faith in God and Christ, Mt. 8:10; Acts 3:16, et al. freq.; ἡ πίστις, the…
Read the full entry →πίστις πίστις, ιος, ἡ, πείθομαι trust in others, faith, Lat. fides, fiducia, Hes., Theogn., attic; c. gen. pers. faith or belief in one, Eur.:— generally, persuasion of a thing, confidence, assurance, Pind., attic
good faith, trustworthiness, faithfulness, honesty, Lat. fides, Theogn., Hdt., attic
in a commercial sense, credit, trust, πίστις τοσούτων χρημάτων ἐστί μοι παρά τινι I have credit for so much money with him, Dem.; εἰς πίστιν διδόναι τί τινι id. Dem.
in Theol. faith, belief, as opp. to sight and knowledge, NTest.
that which gives confidence: hence,
an assurance, pledge of good faith, warrant, guarantee, Soph., Eur.; πίστιν καὶ ὅρκια ποιεῖσθαι to make a treaty by exchange of assurances and oaths, Hdt.; οὔτε π. οὔθ᾽ ὅρκος μένει Ar.; πίστιν διδόναι to give assurances, Hdt.; διδόναι καὶ λαμβάνειν to…
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
242 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 243 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ μέγεθος τῆς περὶ τὸν ἥλιον δυνάμεως καὶ ἀρχῆς ἐμφανεστάτην πίστιν ἔχει τὴν λεχθεῖσαν ἤδη·
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
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’…
Σισόιν τὸν τέκτονα ἀποτεῖσαι καὶ πέμψεις εἰς Χαλῶθιν ἐάν τινα εὕρῃς κατὰ παρόντας ἔχοντα πίστιν πολλήν, πέμψεις δὲ τὰ πρὸς τὴν ρο … … πρὸ ἡμερῶν τριῶν … ες.
ὁμολογῶν Ἑρμᾶς ἀποδοῦναι τὸ προκίμενον ἀργύριον ἀποδότω σὺν καὶ τῶι προκιμένωι ἀργυρίῳ … τῆς πίστεως περὶ αὐτὴν τὴν Ταπεκῦσιν οὔσης. ὑπογραφεὺς τῆς Ταπεκύσιος καὶ τοῦ αὐτῆς κυρίου Ἀμμώνιος Διοσκύρου
δούλην Ἀθηνάριον ταύτην τοιαύτην ἀναπόρριφον πλὴν ἐπαφῆς καὶ ἱερᾶς νόσου τῆι ἰδίᾳ αὐτοῦ Οὐαλερίου πίστει ἧς ἐὰν εὕρῃ τιμῆς τοῖς προσελευσομένοις ἀγορασταῖς, τῆς βεβαιώσεως πάσῃ βεβαιώσει ἐξακολουθούσης τῇ Ἡρακλείᾳ,
παρέχω is a verb meaning to furnish, provide, or supply, often used in contexts of presenting or offering something. It can refer to both corporeal and incorporeal things, such as showing oneself or causing an effect. In the New Testament, it appears in verses like Luke 6:29 and Acts 22:2. The word is built from the components meaning 'near' and 'to have'.
παρ-έχω,
[in LXX: Ps 29 (30):7 (עמד hi.), etc.;]
Act.,
to furnish, provide, supply; with ref. to incorporeal things, to afford, show, give, cause: c. acc., Ac 22:2, I Ti 1:4; c. acc. et dat., Mt 26:10, Mk 14:6, Lk 11:7 18:5, Ac 16:16 17:31 28:2, Ga 6:17, I Ti 6:17.
to present, offer: c. acc. et dat., Lk 6:29; c. prop. reflex. et acc. pred., to show or present oneself (v. infr., and cf. Bl., § 55, 1).
παρέχω. Vhis common verb appears both in the act. and mid. = “provide,” “supply”: (1) act.—P Eleph 1* (marriage-contract—B.C. 311-0) (= Selections, p. 2) παρεχέτω St ΗρακλείSys Δημητρίαι ὅσα προσήκει γυναικὶ ἐλευθέραι πάντα, “ὁ let Heraclides provide for Demetria all things that are fitting for a freeborn woman,”’ P Amh II. 489 (B.C. 106) παρεχέτω οἶνον μόνιμον, “let him provide wine that will keep,” BGU Il. 5314 20 (A.p.70-So) ἐὰν δὲ ἀστοχήσῃς, [αἰω]νίαν por λοίπην [π]αρέχιν μέλλις, ‘if you forget me, you will cause me endless grief,” P Oxy VI. 93774 (iii/A.D.) εἴ τινος χρήζει 6 ᾿Αντινοεὺς παρασχήσεις (for fut. οἴ. Profeg. p. 176 Ε) αὐτῷ, “if the man from Antinodpolis wants anything provide him with it” /Edd.), P Gen 1. 7513 (iii/iv A.D.) τόπον δὲ αὐτοῖς παράσχες ποῦ μίνωσιν, and the Christian P Oxy XIV. 16825 (iv/A.p.) ἡ μὲν τοῦ θεοῦ πρόνοια παρέξει…
Read the full entry →παρέχω (parechō) — to furnish occasion.
παρέχω,
future παρέξω [Refs 8th c.BC+]perfect παρέσχηκα: aorist παρέσχον, Epic dialect infinitive παρασχέμεν [Refs 8th c.BC+]; poetry παρέσχεθον [Refs 8th c.BC+], infinitive παρασχεθεῖν [Refs 5th c.BC+]; Aeolic dialect παρέσκεθον [Refs 7th c.BC+] ii 11; παρεχέσκετο is falsa lectio for{παρεκέσκετο} in [Refs 8th c.BC+]
__A active, hand over, [Refs 8th c.BC+]; furnish, supply, φάος πάντεσσι παρέξω [Refs 8th c.BC+] I will provide for all,[Refs 5th c.BC+]; ἀργύριον, ποίμνια, [Refs 5th c.BC+]; πληρώμαθ᾽ ἡ πόλις παρέχει the state finds men to man the ships, [Refs 5th c.BC+]
παρέχω
parecho
from 3844 and 2192; to hold near, i.e. present, afford, exhibit,
furnish occasion:--bring, do, give, keep, minister, offer, shew, +
trouble.
see GREEK for 3844
see GREEK for 2192
παρέχω
v.
I offer, provide
παρέχω parechō 16x
to hold beside; to hold out to, offer, present, Lk. 6:29; to confer, render, Lk. 7:4; Acts 22:2; 28:2; Col. 4:1; to afford, furnish, Acts 16:16; 17:31; 19:24; 1 Tim. 6:17; to exhibit, Tit. 2:7; to be the cause of, occasion, Mt. 26:10; Mk. 14:6; Lk. 11:7
παρέχω fut. παρέξω or παρασχήσω perf. παρέσχηκα aor2 παρέσχον epic inf. παρασχέμεν imperat. παράσχες poet. παρέσχεθον inf. παρασχεθεῖν Act. to hold beside, hold in readiness, to furnish, provide, supply, Hom., etc.:—absol., πᾶσι παρέξω I will provide for all, Od.
to afford, cause, grant, give, φιλότητα, εὐφροσύνην Hom.; ὄχλον Hdt.; χάριν, εὔνοιαν Soph., etc.
to present or offer for a purpose, c. inf., [ὄϊες] παρέχουσι γάλα θῆσθαι Od.; π. τὸ σῶμα τύπτειν Ar.; π. ἑαυτόν τινι ἐρωτᾶν Plat.:—hence, absol., to submit oneself, ἰατροῖς παρέχουσι ἀποτέμνειν Xen.; πάρεχε ἐκποδών make yourself scarce, Ar.
Read the full entry →Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
16 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 16 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
ὡς δὲ εἶδε ῥέπουσαν μὲν ἐπὶ πανουργίαν, εὐσεβείας δὲ καὶ ὁσιότητος ὀλιγωροῦσαν, ἐξ ὧν ἡ ἀθάνατος ζωὴ περιγίνεται, προὐβάλετο κατὰ τὸ εἰκὸς καὶ ἐφυγάδευσεν ἐκ τοῦ παραδείσου, μηδ’ ἐλπίδα τῆς εἰσαῦθις ἐπανόδου δυσίατα καὶ ἀθεράπευτα πλημμελούσῃ ψυχῇ…
ἔπειθεν οὖν αὐτοὺς μὴ τῷ θεῷ διδόναι τὸ διʼ ἐκεῖνον εὐδαιμονεῖν, ἀλλὰ τὴν ἰδίαν ἀρετὴν ταῦτα παρέχειν αὐτοῖς ἡγεῖσθαι,
καὶ μηκέτι μοι κόπους πάρεχε περὶ ἀποκαλύψεως: αἱ γὰρ ἀποκαλύψεις αὗται τέλος ἔχουσιν: πεπληρωμέναι γάρ εἰσιν.
Μάρκος Πετρώνιος Μαμερτῖνος ἔπαρχος Αἰγύπτου λέγει· πρότερον μὲν ἀποχὰς ἀλλήλοις παρέχειν ἐκέλευσα περὶ τῶν ἐνγράφων διὰ τὰς ἀμφισβητήσεις τὰς ἐπʼ ἐμοῦ περὶ τούτων γενομένας, νυνὶ
δύο καὶ πώλου ἑνὸς λογιζομένου νυνὶ ἐν τελείοις τῶν ἐπὶ τὸ αὐτὸ καμήλων γ παρέσχον εἰς κυριακὰς χρείας τῶν ἀπὸ Βερνείκης γεινομένων πορείων τῷ διεληλυθότι μηνὶ Τῦβι κάμηλον ἕνα
αὐτὸν μόνον ἀντιποιεῖσθαι τοῦ μοι προσήκοντος οὐ μόνον ἀλλὰ καὶ τὴν ἀνωτάτην μοι ὕβριν παρεῖχεν. ὅθεν ἀξιῶ κελεῦσαι μεταπεμφθῆναι αὐτὸν ἵνα δυνηθῶ τῆς ἀπὸ σοῦ ἐπιεικείας τυχεῖν. διευτύχει. ἔτους
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἀνίστημι (*anistēmi*) is built from the components meaning 'up' and 'to stand.' It covers a range of meanings including to raise up, to cause to rise from sleep or death, and to set up or establish. In the New Testament, it is used in contexts such as raising the dead (John 6:39) and causing someone to stand (Acts 9:41).
ἀν-ίστημι : fut. ἀναστήσω; 1 aor. ἀνέστησα: 2 aor. ἀνἔστην, impy. ἀνάστηθι and (Acts xii. 7; Eph. v. 14 and L WH tat. in Acts ix. 11) ἀνάστα (W. § 14, 1h.; [B. 47 (40)]); Mid., pres. ἀνίσταμαι: fut. ἀναστήσομαι; [fr. Hom. down]; I. Transitively, in the pres. 1 aor. and fut. act., to cause to rise, raise up, (Dp); a. prop. of one lying down: Actsix.41. b. toraise up from death: Jn. vi. 39 sq. 44, 54; Acts ii. 32; xiii. 34, (so in Grk. writ.). ο. to raise up, cause to be born:
ἀνίστημι. P Amh II. 684 (late i/a.p.) has ἀρούρας . . . ὑπὸ ἀμφοτέρων τῶν πρὸς χρείαις διὰ τῶν λόγων ἀνασταθείσας = ‘‘reported” or the like. The transitive tenses are common in the sense of ‘‘setting up” a statue; cf. P Oxy IV. 70725 (c. A.D. 136) ἀνασ[τῆ]σαί τε τὰς τοῦ κτήματος Kal πωμαρίου πλάτας ἐπὶ μέτροις, ‘that he should restore on a certain scale the walls (?) of the vineyard and orchard” (Edd.), BGU II. 362%%4 (A.D. 215) (= Chrest. 1. p. 127) εἰς ὑπηρεσίαν τοῦ ἀναστίαθ]έντος θείου κ[ολοσ]σιαίου ἀνδριάντος. The formula became so common for setting up a gravestone that ἀνέστησα alone, with accus. of person buried, became current in E. Phrygia and Lycaonia (Ramsay C. and B., ii. p. 732). P Oxy VIII. 1161® (Christian letter, iv/A.D.) μὴ δυναμένη ἀναστῆναι ἐκ τῆς κοίτης pov, will serve as an instance of the intransitive use. One very interesting passage is added by a restoration of…
Read the full entry →ἀνίστημι (anistēmi) — to arise.
ἀνίστημι,
causal in present ἀνίστημι (later ἀνιστάω [Refs 2nd c.AD+]imperfect ἀνίστην: future ἀναστήσω, poetry ἀνστήσω: aorist 1 ἀνέστησα, Epic dialect ἄνστησα, Aeolic dialect 3rd.pers.plural ὄστασαν[Refs 5th c.AD+]: perfect ἀνέστακα[LXX+2nd c.AD+]aorist 1 middle ἀνεστησάμην (see. below [Refs]
I. make to stand up, raise up, γέροντα δὲ χειρὸς ἀνίστη he raised the old man up by his hand, [Refs 8th c.BC+]
I.2. raisefrom sleep, wake up, [Refs 8th c.BC+]
I.3. raise from the dead, οὐδέ μιν ἀνστήσεις[Refs 8th c.BC+]; from misery or misfortune, [Refs 4th c.BC+]
I.4. produce a witness, etc. (compare 111.6), προφήτην ὑμῖν ἀ. ὁ Θεός[NT]
ἀνίστημι
anistemi
from 303 and 2476; to stand up (literal or figurative, transitive or
intransitive):--arise, lift up, raise up (again), rise (again), stand
up(-right).
see GREEK for 303
see GREEK for 2476
ἀνίστημι
v.
I raise up, set up, rise from
ἀνίστημι Causal in pres., imperf. to make to stand up, raise up, χειρός by his hand. Il.:— to raise from sleep, wake up, Il.: metaph., ἀν. νόσον Soph.:— to raise from the dead, Il., Aesch.; from misery, Soph.
of things, to set up, build, Hdt., etc.; so, ἀν. τινὰ χαλκοῦν to set up a bronze statue of him, Plut.;—aor1 mid., ἀναστήσασθαι πόλιν to build oneself a city, Hdt.
to build up again, restore, Eur., Dem.
to put up for sale, Hdt.
to rouse to action, stir up, Il.:— to rouse to arms, raise troops, Thuc.; ἀν. πόλεμον ἐπί τινα Plut.
to make people rise, break up an assembly, Il., Xen.
to make people rise from their home, make them emigrate, transplant, Od., Hdt., etc.
to make suppliants rise and leave sanctuary, Hdt., Thuc.
of sportsmen, to put up game, spring it, Xen.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
110 occurrences in the New Testament, rendered 44 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 108 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 202 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.
οὕτως μέν, ὅταν ἀναστῇ καὶ ἐγρηγόρσει χρῆται ὁ νοῦς, φθείρεται αἴσθησις.
Ἑβραῖοι γὰρ αὐτῶν ἀνέστησαν τὰς πόλεις ἐκ τοιαύτης αἰτίας ἐν συμφορᾷ γενομένας·
διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων, ὅτι γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται.
δέξαι αὐτοῦ τὸν κιθῶνα παρὰ τοῦ σοι φέροντος τὴν ἐπιστολὴν καὶ εἶπον αὐτῷ καλῶς ἀνέστη . καὶ ἄσπασαι Μεν… ειν · ἀσπάζεται αὐτὸν Τρεβέλλιος … ἀσπάζεταί σε …μος.
Θέων τῶν ἱερονικῶν καὶ ἀτελῶν νεωκόρος τοῦ μεγάλου Σαράπιδος γενόμενος ἀρχιδικαστὴς ἱερεὺς καὶ ὑπομνηματογράφος· ἀναστὰς εἰς συμβούλιον καὶ σκεψάμενος μετὰ τῶν παρόντων ὑπηγόρευσεν ἀπόφασιν ἣ καὶ ἀνεγνώσθη κατὰ λεξιν
λόγους π … … … … διʼ ὅπερ ενε … … … ἀνέστη ὁ στρατηγός … … … ησα τι. ὁ στρατηγός· δ … … … λον
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
933 occurrences in the New Testament, rendered 26 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 913 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.
νεκρός is an adjective meaning 'dead,' derived from a root associated with corpses. It describes both literal death and metaphorical states, such as spiritual death or being inactive. In the New Testament, it appears in various contexts, including references to the dead (e.g., Mt 11:5) and spiritual conditions (e.g., Ro 6:13). The word can also function as a noun, referring to the dead as a group.
νεκρός, -d, -dv, (akin to the Lat. neco, nex [fr. ἃ r. signifying ‘to disappear’ ete.; cf. Curtius § 93; Fick i. p. , 123; Vanitek p. 422 sq.]), Sept. chiefly for n>; dead, » i.e. 1. prop. a. one that has breathed his last, lifeless: Mt. xxviii. 4; Mk. ix. 26; Lk. vii. 15; Acts v. 10; xx. 9; xxviii. 6; Heb. xi. 35; Rev.i. 17; ἐπὶ νεκροῖς, if men are dead (where death has occurred [see ἐπί, B. 2 ἃ. €. p. 233
νεκρός (nekros) — dead.
νεκρός, ὁ
(of a woman, [Refs 4th c.BC+], corpse, [Refs 8th c.BC+]: as substantive, in early writers always of mankind, νεκροὺς συλήσετε τεθνηῶτας [Refs 8th c.BC+]: frequently of those killed in battle, τοὺς ν. ὑποσπόνδους ἀνείλοντο [Refs 5th c.BC+]; later, of a fish, ν. ἰχθύος [Refs 1st c.AD+]
2. dying person, μυχθισμὸς νεκρῶν [Refs 5th c.BC+]
3. metaphorically, ὁ υἱός μου ν. ἦν καὶ ἀνέζησε [NT]
4. in plural, the dead, as dwellers in the nether world, κλυτὰ ἔθνεα νεκρῶν [NT+8th c.BC+]
II. as adjective νεκρός, ά, όν, dead, first in [Refs 5th c.BC+]; ν. σώματα Mitteis [Refs 5th c.BC+] (but also τὰ τῶν ν. σώματα [Refs 5th c.BC+]: comparative -ότερος[Refs 1st c.AD+]
νεκρός
nekros
from an apparently primary nekus (a corpse); dead (literally or
figuratively; also as noun):--dead.
νεκρός, ά, όν
Adj
dead, a corpse
νεκρός nekros 128x
dead, without life, Mt. 11:5; 22:31; met. νεκρός τινι, dead to a thing, no longer devoted to, or under the influence of a thing, Rom. 6:11; dead in respect of fruitlessness, Jas. 2:17, 20, 26; morally or spiritually dead, Rom. 6:13; Eph. 5:14; dead in alienation from God, Eph. 2:1, 5; Col. 2:13; subject to death, mortal, Rom. 8:10; causing death and misery, fatal, having a destructive power, Read the full entry →
νεκρός νεκρός, οῦ, ὁ, = νέκυς a dead body, corpse, Hom., etc.: —in pl. the dead, as dwellers in the nether world, Od.; τοὺς ἑαυτῶν ν. their own dead, of those killed in battle, Thuc.
as adj., νεκρός, ή, όν, dead, Pind.:— comp. -ότερος Anth.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
132 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 128 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 34 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.
„Ζῶμεν τὸν ἐκείνων θάνατον, τεθνήκαμεν δὲ τὸν ἐκείνων βίον," ὡς νῦν μέν, ὅτε ζῶμεν, τεθνηκυίας τῆς ψυχῆς καὶ ὡς ἂν ἐν σήματι τῷ σώματι ἐντετυμβευμένης, εἰ δὲ ἀποθάνοιμεν, τῆς ψυχῆς ζώσης τὸν ἴδιον βίον καὶ ἀπηλλαγμένης κακοῦ καὶ νεκροῦ συνδέτου τοῦ…
ἔνθεν ὁ Κάις παροξυνθεὶς ἐπὶ τῷ προτετιμῆσθαι τὸν Ἄβελον ὑπὸ τοῦ θεοῦ κτείνει τὸν ἀδελφὸν καὶ τὸν νεκρὸν αὐτοῦ ποιήσας ἀφανῆ λήσειν ὑπέλαβεν.
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
εἰς τὰ παρατυχόντα μέρη τοῦ σώματος ἐγκύῳ οὔσῃ ὥστε παρʼ αὐτῇ ἐκτέτρωται τὸ βρέφος νεκρὸν ὥστε αὐτὴν κατακλινῆ εἶναι καὶ κινδυνεύειν τοῦ ζῆν. διὸ ἀξιῶ γράψαι τοῖς τῆς Ὠξυρύνχων
τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι ἀπʼ ὠμοτοκετοῦ· ἔτεκεν γὰρ ὀκτὼ μηνῶν παιδίον νεκρὸν καὶ τέσσαρας ἡμέρας ἐπέζωσε καὶ μετὰ ταῦτα τετελεύτηκεν καὶ περιεστάλη ὑφʼ ἡμῶν καὶ τοῦ
δυνασθῶ ἀναπλεῦσαι βουλεύομαι αὐτὴν ὥδε θάψαι πρόσδεξαι αὐτὴν ἐν τῷ ἄρτι ἐρχομένῳ πλοίῳ τῶν νεκρῶν πέμψον μοι ταχύτερον ἵνα ἰσχύσω ἀναβῆναι μετὰ τὴν ἑορτήν. ταῦτα λέγει Ἀφροδισία τῷ πατρὶ