Acts 26:5 — Word Study
N1904προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
BSAknowingproginōskō▸ meegō from the first,anōthen ifean they may be willingthelō▸ [if they choose to, desire to] to testifymartureō▸ [give witness, verify] thathoti according tokata [following, according to] theho strictestakribestatos△ [most exact, precise] sectahiresis [division, group] <the>ho of our ownhēmeteros [from the beginning, heretofore] religionthrēskeia [system of worship, faith practice] I lived [as]zaō▸ [walked, followed] a Pharisee;Pharisaios [a member of a strict Jewish sect]
| Greek | English | Parsing |
|---|---|---|
| προγινώσκοντές | knowing | Verb, present, active |
| με | me | Personal pronoun, first person, accusative |
| ἄνωθεν, | from the first, | Adverb |
| ἐὰν | if | Conditional particle |
| θέλωσιν | they may be willing | Verb, present, active |
| μαρτυρεῖν | to testify | Verb, present, active |
| ὅτι | that | Conjunction |
| κατὰ | according to | Preposition |
| τὴν | the | Article, accusative, singular |
| ἀκριβεστάτην | strictest | Adjective, accusative, singular |
| αἵρεσιν | sect | Noun, accusative, singular |
| τῆς | <the> | Article, genitive, singular |
| ἡμετέρας | of our own | Possessive pronoun, first person plural possessor, genitive |
| θρησκείας | religion | Noun, genitive, singular |
| ἔζησα | I lived [as] | Verb, aorist, active |
| Φαρισαῖος· | a Pharisee; | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They have known me for a long time and can testify, if they are willing, that I lived as a Pharisee, adhering to the strictest sect of our religion. |
| KJV | Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. |
| ASV | having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee. |
| YLT | knowing me before from the first, (if they may be willing to testify,) that after the most exact sect of our worship, I lived a Pharisee; |
| WEB | having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. |
| BBE | And they are able to say, if they would give witness, that I was living as a Pharisee, in that division of our religion which is most regular in the keeping of the law. |
Where translations differ is primarily in the rendering of θέλωσιν and μαρτυρεῖν — see How Translations Differ.
The sentence consists of a main clause supported by a conditional phrase and a content clause, creating a clear structure for Paul's assertion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπρογινώσκω
verbπρογινώσκω
The sentence as the grammar sees it Open the tree ›
1 of 16 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 26:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense Before Agrippagenerated
Acts 26:5 is part of Paul’s defense, where he explains his background as a Pharisee and how he lived according to the strictest sect of Judaism. This context is significant as Paul seeks to clarify his faith and actions to the Jewish leaders and the Roman authorities. His testimony serves to highlight the transformation he underwent and the hope he now holds in Christ, contrasting his previous life with his current beliefs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 22:5 | as the high priest and the whole Council can testify about me. I even obtained letters from them to their brothers in Damascus, and I was on my way to apprehend these people and bring them to Jerusalem to be punished. |
| 2 | Acts 23:6 | Then Paul, knowing that some of them were Sadducees and others Pharisees, called out in the Sanhedrin, “Brothers, I am a Pharisee, the son of a Pharisee. It is because of my hope in the resurrection of the dead that I am on trial.” |
| 3 | Philippians 3:5–6 | circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the law, a Pharisee; |
| 4 | Acts 24:5–14 | We have found this man to be a pestilence, stirring up dissension among the Jews all over the world. He is a ringleader of the sect of the Nazarenes, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — ἀκριβής, akribestatosgenerated
The word ἀκριβεστάτην is the superlative form of ἀκριβής, meaning strict or precise. It indicates the highest degree of accuracy or adherence to rules, particularly in a religious context.
In this verse, it describes Paul's commitment to the Pharisaic traditions, emphasizing his strict observance of the law. This detail underscores the seriousness of his former life and the transformation he experienced.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible (BSB) as: 'They have known me for a long time and can testify, if they are willing, that I lived as a Pharisee, adhering to the strictest sect of our religion.'
Translations vary in phrasing, particularly with the word θέλωσιν, where the BSB uses 'are willing' while the KJV opts for 'would testify.' The ASV and YLT also reflect similar variations in their renderings.
Sentence Structuregenerated
The sentence is structured around a main clause introduced by the verb ἔζησα, I lived, which is followed by a subordinate clause detailing the conditions under which others can testify about him. The main clause is supported by participial and prepositional phrases that provide additional context.
The phrase ἀκριβεστάτην αἵρεσιν serves as a noun phrase, indicating the specific sect to which Paul adhered, while the adverbial clause ἄνωθεν adds temporal context.
Septuagint Backgroundgenerated
ἄνωθεν appears in the Septuagint and is often translated as 'from above' or 'from the beginning.' It connects to the Hebrew term מַ֫עַל, which conveys a sense of higher origin or beginning.
This term's usage in both the Old and New Testaments suggests a continuity of meaning regarding origins, whether divine or temporal.
In plain words — the whole versegenerated
Acts 26:5 shows Paul defending himself by stating that many people have known him for a long time. He claims they can testify, if they choose, that he lived as a Pharisee, following the strictest rules of his religion.
Frequently Asked Questionsgenerated
Paul refers to the Pharisees, a Jewish group known for their strict adherence to the law and traditions.
He emphasizes that his past is well-known and that there are witnesses who can confirm his previous life as a Pharisee.
Being a Pharisee highlights Paul's deep knowledge of Jewish law and traditions, which he contrasts with his current faith in Christ.
This verse illustrates Paul's transformation and the credibility of his testimony as he defends his faith before both Jewish and Roman authorities.
Reflection Questionsgenerated
- How does understanding Paul’s background as a Pharisee enhance your view of his teachings?
- In what ways can you identify with Paul's transformation from strict adherence to the law to faith in Christ?
- What role does personal testimony play in sharing your faith with others?
- How can you apply the principle of living according to your beliefs, as Paul did, in your own life?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the term 'sect' and its implications in the context of early Christian discussions about religious divisions.
For according to the most accurate sect of our religion, I lived as a Pharisee. For "sect," in Greek it has "heresy." Whence it is proved that at that time even a good sect was called by this term among the Greeks,Early Church Fathers on Acts 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 26:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich knew me from the beginning,.... From his youth, from his first coming to Jerusalem: if they would testify; what they know, and speak out the truth of things, they must say, that after the most
Read John Gill on Acts 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
Read Robert Jamieson on Acts 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis heresy, sect, opinion, or way of the Pharisees, St. Paul rigthly commends, if we consider it comparatively with the other sects of the Sadducees and Essenes: he had called this before, , the most exact manner of the law of the fathers; for it is certain it was more learned and strict, and came nigher to the truth in many things, than the other did.
Read Matthew Poole on Acts 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Ver. 5. After the most straitest sect] There were three several sects among the Jews, Pharisees, Sadducees, and Essenes; which last lived a monastic kind of life, and besides the Bible, studied medicine: whence also they had their name of Asa, to heal. The Pharisees were most in request, professing extraordinary strictness, as those districtissimi Monachi, those puritan monks among the Papists (as one calleth them) that carried wooden crosses at their backs continually, and pretended for it Matthew 10:38.
Read John Trapp on Acts 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) After the most straitest sect.—Better, most rigid, or most precise. The Greek does not contain anything answering to the double superlative of the English. The word for “sect” is the same as that used in Acts 24:5, and translated “heresy” in Acts 24:14.
Read Charles John Ellicott on Acts 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. After the most straitest sect] That is, the Pharisees; who were reputed the strictest in their doctrines, and in their moral practices, of all the sects then among the Jews. The sects were the Pharisees, Sadducees, and Essenes.
Read AdamClarke on Acts 26 →CambridgeThe Cambridge Bible for Schools and Colleges5. which knew me from the beginnings if they would testify] Better (with Rev. Ver.) “having knowledge of me from the first, if they be willing to testify.” The word for “from the first” is the same which St Luke uses (Luke 1:3) to indicate his perfect understanding of the Gospel story “from the very first.” When we remember that the early part of his Gospel can hardly have been gathered from anybody but the Virgin Mary, who alone could know many of the details, we may well think that the word implies that St Paul had been known from his very childhood. The rest of the sentence seems to intimate that there were some among those who were now his accusers who could give evidence about his…
Read Cambridge on Acts 26 →Albert Barnes1798–1870Barnes' Notes on the BibleWhich knew me - Who were well acquainted with me. From the beginning - ἄνωθεν anōthen. Formerly; or from the very commencement of my career. Who were perfectly apprised of my whole course.
Read Albert Barnes on Acts 26 →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
They have known me for a long time and can testify, if they are willing, that I lived as a Pharisee, adhering to the strictest sect of our religion.
having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee.
They have known me for a long time and can testify, if they are willing, that I lived as a Pharisee, adhering to the strictest sect of our religion.
They know, because they have known me from time past, if they are willing to testify, that according to the strictest party of our religion, I lived as a Pharisee.
Tyndale line
Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
having knowledge of me from the first, if they be willing to testify, that after the straitest sect of our religion I lived a Pharisee.
having knowledge of me from the first, if they be willing to testify, how that after the straitest sect of our religion I lived a Pharisee.
Who knew me from the beginning, (if they would testify) that after the strictest sect of our religion, I lived a Pharisee.
Which knewe me heretofore, euen from my elders (if they would testifie) that after the most straite sect of our religion I liued a Pharise.
Strictly literal
who knew me before from the outset [of my life], if they would bear witness, that according to the strictest sect of our religion I lived a Pharisee.
knowing me before from the first, (if they may be willing to testify,) that after the most exact sect of our worship, I lived a Pharisee;
knowing me before from the first (if they may be willing to testify), that after the most exact sect of our worship, I lived a Pharisee;
They knew me from the beginning and they should admit that I lived as a Pharisee, the strictest party of our religion.
From the Latin
Having known me from the beginning (if they will give testimony) that according to the most sure sect of our religion I lived a Pharisee.
Simplified
They have known me for a long time and can verify, if they choose to, that I have followed the religious school that observes our faith in the strictest way—I lived as a Pharisee.
And they are able to say, if they would give witness, that I was living as a Pharisee, in that division of our religion which is most regular in the keeping of the law.
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.
præscientes me ab initio (si velint testimonium perhibere) quoniam secundum certissimam sectam nostræ religionis vixi pharisæus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܕܡܢ ܢܘܓܪܐ ܡܦܣܝܢ ܒܝ ܘܝܕܥܝܢ ܕܒܝܘܠܦܢܐ ܪܫܝܐ ܕܦܪܝܫܐ ܚܝܝܬ
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.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
The standard critical text of the New Testament.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
The previous edition, still widely cited.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
The Society of Biblical Literature edition, freely licensed.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
The edition that turned scholarship toward the earliest manuscripts.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
An independent critical text built from the oldest witnesses then known.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
A recent critical edition following documentary evidence closely.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
The reading of the majority of surviving manuscripts.
προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσιν μαρτυρεῖν ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 26:5
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
προγινώσκω is a verb meaning to know beforehand or foreknow, derived from the components of 'before' and 'know.' It appears in the New Testament in contexts related to divine foreknowledge, such as Romans 8:29 and 1 Peter 1:20. The lexicons note its use in both a general and a theological sense, with some suggesting it can imply a designation to future roles or privileges.
** προ-γινώσκω,
[in LXX: Wi 6:13 8:8 18:6*;]
to know beforehand, foreknow: II Pe 3:17; c. acc. pers., Ac 26:5; of the Divine foreknowledge, Ro 8:29 11:2, I Pe 1:20.†
προ-γινώσκω; 2 aor. 3 pers. sing. προέγνω ; pf. pass. ptep. προεγνωσμένος ; to have knowledge of beforehand ; 0 foreknow : se. ταῦτα, 2 Pet. iii. 17, cf. 14, 16; τινά, Acts xXxvi. 55 ots προέγνω, whom he (God) foreknew, sc. that they would love him, or (with reference to what follows) whom he foreknew to be fit to be conformed to the likeness of his Son, Ro. viii. 29 (τῶν εἰς αὐτὸν [Χριστὸν] πιστεύειν προεγνωσμένων, Justin M. dial. c. Tr. c. 42; προγινώσκει [ὁ θεός] τινας ἐκ μετανοίας σωθήσεσθαι μέλλοντας, id. apol. i. 28); ὃν προέγνω, whose character he clearly saw beforehand, Ro. xi. [1 Lehm. in br.], 2, (against those who in the preceding passages fr. Ro. explain προγινώσκειν as meaning to predestinate, cf. Meyer, Philippi, Van Hengel); προεγνωσμένου, sc. ὑπὸ tov θεοῦ (foreknown by God, although not yet ‘made manifest’ to men), 1 Pet. i. 20. (Sap. vi. 14; viii. 8; xviii. 6; Eur.…
Read the full entry →προγινώσκω. For this verb = ‘‘ foreknow,” ‘‘ know previously,” as in the Apocrypha (Sap 6! a/.) and 2 Pet 3}7, cf. BGU IV. 11418 (B.c. 14) διὰ τὸ προεγνωκέναι (corrected from προεγνωκώς) pe περὶ τῶν ϑακτυλιδίῳων. In 1 Pet 1°° Hort (Comm. ad /.) thinks the meaning is rather ‘‘ designate before ” to a position or function, ?
προγινώσκω (proginōskō) — to know/choose.
προγιγνώσκω,
Ionic dialect and later προγεωργ-γῑνώσκω: future -γνώσομαι: Epic dialect aorist infinitive προγνώμεναι [Refs]:—know, perceive, learn, or understand beforehand, τι [same place]; τὰ στοιχεῖα [Refs 5th c.BC+]:—in Medicine texts, know before being told, declare unaided, τά τε παρεόντα καὶ τὰ προγεγονότα καὶ τὰ μέλλοντα ἔσεσθαι [Refs 5th c.BC+]
2. prognosticate, π. χειμῶνα αἱ μέλιτται [Refs 4th c.BC+]
3. foreknow, λαόν [NT]
4. with genitive, π. τῶν θεῶν learn things in advance of.., [Refs 2nd c.AD+]
II. judge beforehand, ἐς τὸ μέλλον καλὸν π. [Refs 5th c.BC+]; provide, τι [Refs 5th c.BC+] —passive, παρὰ τῷ διαιτητῇ προεγνωσμένος ἀδικεῖν judged beforehand to have done…
προγινώσκω
proginosko
from 4253 and 1097; to know beforehand, i.e. foresee:--foreknow
(ordain), know (before).
see GREEK for 4253
see GREEK for 1097
προγινώσκω
v.
I know beforehand
προγινώσκω proginōskō 5x
to know beforehand, to be previously acquainted with, Acts 26:5; 2 Pet. 3:17; to determine on beforehand, to foreordain, 1 Pet. 1:20; in NT, from the Hebrew, to foreknow, to appoint as the subject of future privileges, Rom. 8:29; 11:2*
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
5 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐκ δὲ τῆς Ἰσαχάρου φυλῆς διακόσιοι μὲν οἱ προγινώσκοντες τὰ μέλλοντα, ὁπλῖται δὲ δισμύριοι.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1AS — Personal pronoun · first person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-1AS Part of Speech: Personal pronoun Person: first Case: Accusative Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἄνωθεν (i.e., *anōthen*) is an adverb meaning 'from above' or 'from the beginning.' It can also imply 'again' or 'anew.' The term is used in various contexts in the New Testament, including references to heavenly origins (John 3:31) and the idea of rebirth (John 3:3, 7). Some lexicographers debate its meaning in specific verses, particularly regarding its use in John.
ἄνωθεν
adv,
(< ἄνω),
from above: ἀπὸ ἄ., Mt 27:51, Mk 15:38; ἐκ τῶν ἄ., Jo 19:28; meaning, from heaven: Jo 3:31 19:11, Ja 1:17 3:15, 17 .
anew, again: Jo 3:3, 7, (so most, but v. Meyer, in l.; cf. Field, Notes, 86 f.); πάλιν ἄ., Ga 4:9 (MM, VGT, s.v.).†
ἄνωθεν, (dvw),adv.; a. from above, froma higher place: ἀπὸ ἄνωθεν (W. § 50, 7 N. 1), Mt. xxvii. 51 ['Tdf. om. ἀπό] ; Mk. xv. 38; ἐκ τῶν ἄνωθεν from the upper part, from the top, Jn. xix. 23. Often (also in Grk. writ.) used of things which come from heaven, or from God as dwelling in heaven: Jn. iii. 31; xix.11; Jas. i. 173 iii. 15,17. Ὁ. from the first: Lk. i. 3; then, from the beginning on, from the very first: Acts xxvi.5. Hence ο. anew, over again, indicating repetition, (a use somewhat rare, but wrongly denied by many [Mey. among them ; cf. his comm. on Jn. and Gal. as below]) : Jn. iii. 3, 7 ἄν. γεννηθῆναι, where others explain it from above, i. e. from heaven. But, ace. to this explanation, Nicodemus ought to have wondered how it was possible for any one to be born from heaven; but this he did not say; [ef. Westcott, Com. on Jn. p.63]. Of the repetition of physical birth, we read…
Read the full entry →ἄνωθεν. In P Petr III. 43(2) 15.117 (B.c. 246) ἄνωθεν is found in opposition to κάτω : Azat contextus. P Hib I. 110% (records of postal service, ¢. B.C. 255) Spas πρώτης παρέδωκεν Θεύχρ[η]στος ἄνοθεν Δινίαι κυ(λιστοὺς) ¥, ‘‘ Ist hour, Theochrestus delivered to Dinias 3 rolls from the upper country ” (Edd.). Ανοθεν appears again twice in this document, and κάτοθεν ‘‘from the lower country.” (This is a very early example of the approximation of o and @, on which see Proleg.® pp. 244 and 35 f.). BGU IV. 1208? (Aug.) KatayTH[oals ἐκ τῶν ἄνωθεν [τόπων]... ἐκομισά[μη]ν Sia Σωτηρίχου κτὰ. In P Tebt I. 599", 10 (B.c. 99) ἣν ἔχετε πρὸς ἡμᾶς ἄνωθεν πατρικὴν φιλίαν, and διὰ τὸ ἄνωθεν
ἄνωθεν (anōthen) — from above/again.
ἄνωθεν
and ἄνωθε [Refs 5th c.BC+], Doric dialect ἄνωθα [Refs]: (ἄνω):—adverb of Place, from above, from on high, θεοὺς ἄ. γῆς ἐποπτεύειν ἄχη[Refs 5th c.BC+]; from the interior of a country, [Refs 5th c.BC+]; especially from inner Asia, [Refs 1st c.AD+]; from the north, [Refs 5th c.BC+]
2. like{ἄνω}, above, on high, opposed to κάτωθεν or κάτω, [Refs 4th c.BC+]: of the gods, [Refs 5th c.BC+]; of men on earth, οἱ ἄ. the living, [Refs 5th c.BC+]; those on deck (in a ship), [Refs 5th c.BC+]; of birds of the air, [Refs 5th c.BC+]; ἡ ἄ. Φρυγία upper Phrygia, [Refs 4th c.BC+]
2. b rarely with genitive, ἄ. τοῦ στρατοπέδου[Refs 5th c.BC+]
ἄνωθεν
anothen
from 507; from above; by analogy, from the first; by implication,
anew:--from above, again, from the beginning (very first), the top.
see GREEK for 507
ἄνωθεν
Adv
from above, from the beginning, again
ἄνωθεν ἄνω adv. of place from above, from on high, Hdt., Trag., etc.; ὕδατος ἄνωθεν γενομένου, i. e. rain, Thuc.: from the upper country, from inland, id. Thuc.
= ἄνω, above, on high, Trag.; οἱ ἄν. the living, opp. to οἱ κάτω, Aesch.:—c. gen., Hdt.
of Time, from the beginning, Plat., Dem.:— by descent, Theocr.; τὰ ἄν. first principles, Plat.
over again, anew, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
13 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 13 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 20 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.
Ἐπεὶ δ’ ἐκ τῶν οὐρανίων τὰ ἐπίγεια ἤρτηται κατά τινα φυσικὴν συμπάθειαν, ὁ τῆς ἑβδομάδος λόγος ἄνωθεν ἀρξάμενος κατέβη καὶ πρὸς ἡμᾶς τοῖς θνητοῖς γένεσιν ἐπιφοιτήσας.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν…
καὶ πάσης ἐμποιήσεως διὰ παντὸς ἐπὶ τὸν ἅπαντα χρόνον καὶ ποτιεῖ κατὰ τὰς ἔτι ἄνωθεν συνηθείας. εὐδοκεῖ δὲ ἡ τοῦ Ἀπολλωνίου γυνὴ Ταπαεῖς ἡ καὶ Ταπιτύνις Πετεεῦτος καὶ ἡ
καὶ κατεργαζομένους καὶ κατασπείροντας καὶ μισθοῦντας καὶ τοὺς ποτισμοὺς καὶ τὰς ἐκχύσεις ποιουμένους ὡς ἄνωθεν εἴθισται καὶ τὰ ἐξ αὐτῶν ἀποφερομένους καὶ ὑποτιθέντας καὶ ἑτέροις παραχωροῦντας καὶ διοικοῦντας περὶ
αὐτῆς κυριεύοντας τῶν παρακεχωρημένων ἀρουρῶν καὶ τοῖς ποτισμοῖς καὶ ταῖς ἐκχύσεσι χρωμένους ὡς ἔτι ἄνωθεν εἴθισται, καὶ τὰ ἐξ αὐτῶν ἐσόμενα ἀποφερομένους εἰς τὸ ἴδιον καὶ … ὡς βούλονται
ἐάν is a conditional particle formed from εἰ (if) and ἄν. It indicates uncertainty or a hypothetical situation, often followed by the subjunctive mood. The New Testament uses it in various contexts, such as in Matthew 6:22 and Romans 2:25. It can also appear with other particles, enhancing its conditional meaning.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ c. ind. (Bl., §65, 4; cf. Jo 13:17, I Co 7:36), if haply, if;
c. subjc. (cl.);
ἐάν ; I. aconditional particle (derived fr. εἰ ἄν), which makes reference to time and to experience, introducing something future, but not determining, before the event, whether it is certainly to take place; if, in case, (Lat. si; Germ. wenn; im Fall, dass; falls; wofern); οἴ.» among others, Hermann ad Viger. p.832; Klotz ad Devar. ii. 2 p- 450 sqq.; W. 291 (273) sq. It is connected 1. with the Subjunctive, according to the regular usage of the more ancient and elegant classic writers. a. with the subjunc. Present: Mt. vi. 22 (ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, if it be the case, as to which I do not know, that thine eye etc.); ibid. 23; xvii. 20; Lk. x. 6; Jn. vii. 17; viii. 54 [RGL mrg.]; ix. 31; xi. 9,10; Acts v. 38; xiii. 41; Ro. ii. 25 sq.; 1 Co.ix.16; Gal. v. 2; 1 Tim. i. 8 [not Lehm.]; Heb. xiii. 23; 1 Jn. i. 9; ii. 3, 15 ete. Ὁ. with the subjunc. Aorist, corresponding to the Lat.…
Read the full entry →ἐάν (ean) — if.
ἐάν
(so early Attic Inscrr., as [Refs 4th c.BC+], also contraction ἤν and ἄν, see at {ἤν},{ἄν} (B) [ᾱ], which by crasis with καί become κἄν:—if haply, if, regularly followed by subjunctive: for its use and for examples, see at {εἰ} [Refs 5th c.BC+]
II. in Hellenistic and late Greek, ={ἄν} after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, [LXX+5th c.BC+]
ἐάν ἐάνπερ
ean
from 1487 and 302; a conditional particle; in case that, provided,
etc.; often used in connection with other particles to denote
indefiniteness or uncertainty:--before, but, except, (and) if, (if)
so, (what-, whither-)soever, though, when (-soever), whether (or), to
whom, (who-)so(-ever). See 3361.
see GREEK for 1487
see GREEK for 302
see GREEK for 3361
ἐάν
Cond.
if
ἐάν compounded of εἰ ἄν ἐα?ν contracts into ἤν and ἄν if haply, if, followed by subj. (whereas εἰ is foll. by ind. or opt.), epic εἴ κε, αἴ κε.
in NTest. ἐάν is used just like the adverb ἄν after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, ὅσος ἐάν, ὅστις ἐάν, ὅπου ἐάν, etc.
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
345 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 339 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 746 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος, μόνος ἀποθνησκέτω.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
δεδανεισμένος Πανᾶς Ἀγαθίνωι καὶ Πατῆτι τοῖς δανείζουσιν ἐν μηνὶ Ἐπεὶφ εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ
ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα
τοῦτο ἀποδότω ὁ δεδανεισμένος τῶι δανείζοντι ἐν μηνὶ Μεσορὴ λ τοῦ αὐτοῦ ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν
θέλω (thelō) means to will, wish, or desire. It is a common verb in the New Testament, often expressing intention or resolution, and can appear in various constructions, such as with an infinitive or an accusative. The lexicons note its frequent use compared to similar verbs and highlight its role in expressing personal desire or divine will, but they do not indicate significant disagreements among them.
θέλω (the strengthened form ἐθέλω is found in Hom., and is the more freq. in Attic; v. Rutherford, NPhr., 415 f.),
[in LXX for חפץ ,אבה; c. neg., מאן pi., etc.;]
to will, be willing, wish, desire (more freq. than βούλομαι, q.v., in vernac. and late Gk., also in MGr.; for various views as to its relation to β., v. Thayer, 286; but v. also Bl., §24, s.v.): absol., Ro 9:16, I Co 4:19 12:18, Ja 4:15; τ. θεοῦ θέλοντος, Ac 18:21; c. acc. rei, Mt 20:21, Mk 14:36, Jo 15:7, Ro 7:15, 16, I Co 4:21 7:36,
θέλω (only in this form in the N. T.; in Grk. auth. also ἐθέλω [Veitch 5. v.; Lob. ad Phryn. p. 7; B. 57 (49)]); impf. ἤθελον ; [fut. 3 pers. sing. θελήσει, Rev. xi. 5 WII mrg.]; 1 aor. ἠθέλησα; (derived apparently fr. dey with a fuller aspiration, so that it means prop. to seize with the mind; but Curtius p. 726, ed. 5, regards its root as uncertain [he inclines, however, to the view of Pott, Fick, Vanicek and others, which connects it with a root meaning to hold to]); Sept. for 728 and yan; To WILL, (have in mind,) intend; i. e. 1. to be resolved or determined, to purpose: absol., ὁ θέλων, Ro. ix. 16; τοῦ θεοῦ θέλοντος if God will, Acts xviii. 21; ἐὰν ὁ κύριος θελήσῃ (in Attic ἐὰν θεὸς θέλῃ, ἣν οἱ θεοὶ θέλωσιν [ ef. Lob. u.s.]), 1 Co. iv. 19; Jas. ἵν. 15; καθὼς ἠθέλησε, 1 Co. xii. 18; xv. 38; τί, Ro. vii. 15 sq. 19 sq.; 1 Co. vii. 36; Gal. v.17; with the aorist inf., Mt. xx. 14…
Read the full entry →θέλω. For the form ἐθέλω, which is wanting in the NT as in the LXX, Nageli (p. 57) refers to the magic papyri and to the poetic 7J/de 111. 1064: it is common in the Attic inscrr. up to the end of iv/B.c., but from B.C. 250 θέλω occurs, and eventually takes its place as the regular form in the Kow (cf. Meisterhans G7. p. 178). For the verb denoting a personal wish or desire we may cite P Petr I. ταῦ (a Will) τὰ [ἐμαυτοῦ διοικεῖν ὡς ἐ]γὼ θέλω, P Oxy VIT. τοῦτ" (B.c. 22) od BE ypade ὑπὲρ ὧν ἐὰν θέλῃς (ci Mt 85), 726. III. 531° (ii/A.p.) περὶ ὧν θέλεις δήλωσόν μοι, P Cairo Preis 48° (ii/A.D.) τὸ μὲν πλοῖόν σοι, ὡς ἠθέλησας, σκέψομαι, and the constant epistolary phrase γινώσκειν σε θέλω, as in P Oxy IV. 74377 (B.c. 2) ὥστ᾽ ἂν τοῦτό σε θέλω γεινώσκειν ὅτι ἐγὼ αὐτῴ διαστολὰς δεδώκειν τὸ βαδίσαι εἰς Τακόνα, ‘I wish you therefore to know…
Read the full entry →θέλω (thelō) — to will/desire.
θέλω,
see at {ἐθέλω} and add ὅστις ἂν θέλῃ [Refs]
θέλω
v.
I will, wish, desire
Verb-PAS-3P — Verb · present · active · subjunctive · third person · pluralpresent active subjunctive — an action in progress.
V-PAS-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: third Number: Plural
211 occurrences in the New Testament, rendered 89 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 207 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 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῇ δ’ ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρός, οὐδ’ ἕρδειν ἔθ’ ὁμῶς ἔργ’ ἀπάλαμνα θέλει·
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
αὐτός τε ἔρρωσαι καὶ τὰ ἄλλα σοί ἐστιν κατὰ νοῦν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἐγραψέν μοι Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι. νυνὶ μὲν
αὐτός τε ἔρρωσαι καὶ τὰ λοιπά σοι κατὰ γνώμην ἐστίν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἀπέσταλκά σοι κομίζοντα Πολέμωνα χοιρίδιον τριακονθήμερον α καὶ χαλκῶν δραχμὰς
σὺ καὶ οὕς βούλει καὶ τὰ λοιπὰ κατὰ νοῦν ἐστιν, γένοιτʼ ἂν ὡς ἡμεῖς θέλομεν. ἱκανῶς δὲ καὶ αὐτοὶ ἔχομεν, καί σου μνημονεύομεν ἐν παντὶ καιρῶι, ὥσπερ καὶ προσῆκόν
μαρτυρέω is built from the root μάρτυς, meaning to bear witness or testify. It encompasses a range of meanings from simply giving testimony to affirming one's knowledge of something, often through divine revelation. In the New Testament, it is used in various contexts, including the testimony of Jesus and the apostles. Some lexicons note its judicial sense in ancient texts, while others emphasize its broader application in the New Testament.
μαρτυρέω, -ῶ
(< μάρτυς),
[in LXX chiefly for עֵד (Ge 31:47, 48, al.), also for עוּד hi. (Ge 43:3, La 2:13), ענה (Nu 35:30);]
prop., to be a witness, bear witness, testify: absol. (Pind., al.), Jo 15:27, Ac 26:5; parenthetical (Bl., § 79, 7; MM, xvi), II Co 8:3; c. dat. pers. (comm. et incomm.; Bl., § 37, 2), Ac 22:5, He 10:15; id. seq. ὅτι, Mt 23:31, Ro 10:2, al.; acc. et inf., Ac 10:43; c. acc. rei (cl.), Jo 3:11, Re 22:16, 20; c. acc.…
μαρτυρέω, -ὦ; impf. 3 pers. plur. ἐμαρτύρουν ; fut. μαρτυρήσω; 1 aor. ἐμαρτύρησα; pf. μεμαρτύρηκα; Pass., pres. μαρτυροῦμαι; impf. ἐμαρτυροῦμην ; pf. μεμαρτύρημαι; 1 aor. ἐμαρτυρήθην ; ἔτ. [Simon., Pind.], Aeschyl., Hdt. down; to be a witness, to bear witness, testify, i. 6. to affirm that one has seen or heard or experienced something, or that (so in the N. T.) he knows it because taught by divine revelation or inspiration, (sometimes in the N. T. the apostles are said μαρτυρεῖν, as those who had been eyeand ear- witnesses of the extraordinary sayings, deeds and sufferings of Jesus, which proved his Messiahship ; so too Paul, as one to whom the risen Christ had visibly appeared; cf. Jn. xv. 27; xix. 35; xxi. 24; Acts xxiii. 11; 1 Co.xv. 15; 1Jn.i. 2, cf. Acts i. 22sq.; ii. 325 111. 15; iv. 33; v. 32; x. 39,41; χῆϊ 31; xxvi. 16; [cf. Westcott, (“Speaker's”) Com. on Jn., Introd. p. xlv.…
Read the full entry →μαρτυρέω. The common occurrence of this word after a signature, just as we write “witness,” e.g. P Oxy I. 10528 (a will— A.D. 117-137) Σαραπίων Zapartwvos . . μαρτυρῶ, P Lond 1164 (7)35 (records of sales and receipts—A.D. 212) (= III. p. 162) ἩΗλιόϊδ]ωρος . . . μαρτυρῶ, P Grenf II. 682! f (deed of gift—a.p. 247) Αὐρήλιος Piocdpams . . μαρτ[υρ]ῶ. Αὐρήλιος Appovios . . μαρτυρῶ, may be cited in illustration of the Pauline usage in 2 Cor 883, The verb has again a judicial sense in P Amh II. 6655 (a.p. 124) Στοτοήτιος λέγοντος . . . παρεῖναι τοὺς μαρτυρῆσαι δυναμένους τὸ[ν] φόν[ο]ν, ““ Stotoétis stated that there were present persons able to witness to the murder” (Edd.), cf. 38 For the more general meaning, ‘‘bear witness to,” *‘report,’’ cf. PSI 1. 94° (ii/aA.D.) πρὸς τὸ μαρτυρῆσαι ὑμεῖν τὴν φιλανθρωπίαν pov, P Oxy VII. τοῦ413 (iii/a.p.) γράφω σοι. ὅπως συνλάβῃς τῷ “Are. . ξενίαν δὲ…
Read the full entry →μαρτυρέω (martureō) — to testify.
μαρτῠρ-έω,
future -ήσω [Refs 5th c.BC+]:—passive, future μαρτυρηθήσομαι [Refs 4th c.BC+]; μαρτυρήσομαι in passive sense, [Refs 5th c.BC+]aorist ἐμαρτυρήθην: perfect μεμαρτύρημαι [Refs 5th c.BC+], used in active sense, [LXX]:—bear witness, give evidence:—Constr.:
1. absolutely, [Refs 5th c.BC+]
2. with dative person, bear witness to or in favour of another, confirm what he says, [Refs 5th c.BC+]; μαρτυρέει μοι τῇ γνώμῃ, ὅτι.. bears witness to my opinion, that.., [Refs 5th c.BC+]; especially bear favourable witness to, give a good report of a person, [Refs 3rd c.BC+]; πάντες ἐμαρτύρουν αὐτῷ [Refs 2nd c.AD+]
3. with accusative of things, testify to a thing, [Refs 7th c.BC+]
4. μ. περί τινος [Refs 5th c.BC+]
μαρτυρέω
martureo
from 3144; to be a witness, i.e. testify (literally or
figuratively):--charge, give (evidence), bear record, have (obtain,
of) good (honest) report, be well reported of, testify, give (have)
testimony, (be, bear, give, obtain) witness.
see GREEK for 3144
μαρτυρέω
v.
I witness, testify
μαρτυρέω martyreō 76x
trans. to testify, depose, Jn. 3:11, 32; 1 Jn. 1:2; Rev. 1:2; 22:20; absol. to give evidence, Jn. 18:23; to bear testimony, testify, Lk. 4:22; Jn. 1:7, 8; to bear testimony in confirmation, Acts 14:3; to declare distinctly and formally, Jn. 4:44; pass. to be the subject of testimony, to obtain attestation to character, Acts 6:3; 10:22; Read the full entry →
μαρτυρέω μάρτυς to be a witness, to bear witness, give evidence, bear testimony, Simon., etc.: c. dat. pers. to bear witness to or in favour of another, Hdt., attic; μαρτυρέει μοι τῆι γνώμηι bears witness to my opinion, Hdt.
c. acc. rei, to bear witness to a thing, testify it, Soph., etc.
c. inf. to testify that a thing is, id. Soph.; τίς σοι μαρτυρήσει κλύειν; who will bear thee witness that he heard..? id. Soph.
c. acc. cogn., μ. ἀκοήν to give hearsay evidence, Dem.:—so in Pass., μαρτυρίαι μαρτυρηθεῖσαι id. Soph.
Pass. also impers., μαρτυρεῖται testimony is borne, Plat.; οἶδα μαρτυρήσεσθαι I know that testimony will be given, Xen.
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
77 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 76 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 8 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.
μαρτυρεῖ δέ μου τῷ λόγῳ καὶ Φιλόλαος ἐν τούτοις·
μαρτυρεῖ δέ μου τῷ λόγῳ Ἀλέξανδρος ὁ πολυίστωρ λέγων οὕτως·
αὐτὸς δέ μοι μαρτυρεῖ λέγων: Ἰδού, ἡμέρα κυρίου ἔσται ὡς χίλια ἔτη.
τῶν κατὰ τὴν ὠνὴν ταύτην πάντων … … Ἀμμώνιος ὁ παρ' Ἡλιοδώρου κεχρημάτικα. ἐμαρτύρησεν Ταστῖς Φαγήριος Περσίνη ὡς ἐτῶν … … τῆς προγεγραμμένης ὠνῆς.
Ἁρποχράτου. ἔγραψα ὑπὲρ αὐτοῦ Ὀννῶφρις Θ … ξωσεως μὴ εἰδότος τὰ γράμματα. Ἵππαλος Χράτους μαρτυρῶ καὶ σφραγιῶ γλύμματι Ἁρποχράτου. Σωτήριχος Εὐτύχου μαρτυρῶ καὶ σφραγιῶ γλύμματι Σεραπιαδος. Κρονίων Τυράννου μαρτυρῶ
καὶ οἰνάρια ἐπιτήδεια καὶ δελφάκιον καὶ ἀρτίδια καὶ τὰ ἄλλα πάντα ἀλλʼ ἵνα μοι μαρτυρήσῃ καὶ τὴν ξενίαν δὲ ἐχέτω καὶ εἴ τι ἄλλο ἐνδέχεται. ἐρρῶσθαί σε εὔχομαι Ἡρωνίνῳ
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 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 1,293 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 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 473 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.
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…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
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 ἀκριβής (i.e., *akribēs*) means exact, precise, or careful, and is used to describe both things and people. It is a superlative form, indicating the highest degree of accuracy or strictness, as seen in contexts like Acts 26:5. The lexicons note its application in various settings, including legal and scholarly discussions, but do not present significant disagreements among them.
ἀκριβής, -€s, zen. -ods, exact, careful. The neut. compar. | is used adverbially in Acts xviii. 26; xxiii. 15, 20; xxiv. 22; ἡ ἀκριβεστάτη αἵρεσις the straitest sect i.e. the most precise and rigorous in interpreting the Mosaic law, and in observing even the more minute precepts of the law and of tradition, Acts xxvi. 5. [From Hdt. down.]
ἀκριβής. In P Oxy VI. p. 226 part of a document is given which forms the first column of no. 899 (A.D. 200): ὅπως ἐξετάσαντίες) κατὰ Td ἀκρειβέστερον τῷ (a gap follows). This is a good example of an elative comparative (Pro/eg. pp. 78 and 236), for the meaning is clearly ‘‘ having mos? carefully | A late iv/a.p. in- | examined”: cf. also P Petr II. 168. scription, Sy// 42315, has βρέβιον ( = dreve, a précis) τῶν εἰρημένων ἁπάντων ἀκρειβῆ διδασκαλίαν ἐπέχον. The | neuter as ἃ noun occurs in the Magnesian inscr. Sy// 929%" > ακροθίνιον (1i/B.C.) τῶι μὲν ἀκριβεῖ τῆς ψήφου βραβευθῆναι τὴν κρίσιν οὐκ ἠβουλόμεθα, of counting a vote exactly; and P Tebt II. 2871} (A.D. 161-9) Td ἀκρειβὲς μάθῃς. The adverb is treated separately…
Read the full entry →ἀκριβέστατος (akribestatos) — strictest.
Related to: ἀκρῑβ-ής, ές,
exact, accurate, precise, [Refs 5th c.BC+]; τριταῖος returning precisely at its time, [Refs]; γαλήνη complete calm, [Refs 4th c.AD+]
II. of persons, precise, strict, δικασταί[Refs 5th c.BC+]; ἀ. τοῖς ὄμμασι sharp- sighted, [Refs 3rd c.BC+]; of arguments, [Refs 5th c.BC+]; τὸ ἀ., ={ἀκρίβεια}, [Refs 5th c.BC+]adverb -βῶς to a nicety, precisely, ἀ. εἰδέναι, ἐπίστασθαι, καθορᾶν, μαθεῖν, etc., [Refs 5th c.BC+]; opposed to ἁπλῶς, [Refs 5th c.BC+]; opposed to τύπῳ (in outline, roughly), [Refs 4th c.BC+]: comparative -έστερον[NT+5th c.BC+]: superlative -έστατα[Refs 5th c.BC+]; ἀ. καὶ μόλις with greatest difficulty, [Refs 1st c.AD+] —also οὐκ εἰς ἀκριβὲς ἦλθες at the right moment, [Refs 5th…
ἀκριβής
akribestatos
superlative of akribes (a derivative of the same as 206); most
exact:--most straitest.
see GREEK for 206
ἀκριβέστατος
Adj
most exact, strict
ἀκριβής akribēs 1x
exact, strict, Acts 26:5*
Adj-ASF-S — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF-S Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine Degree: Superlative
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
οἱ μὲν γὰρ νωθέστεροι καὶ βραδεῖς τὰς ψυχὰς ὥσπερ οἱ τὰ ὄμματα πεπηρωμένοι τὸν εἰς τὸ θεωρῆσαί τι τῶν κατ’ ἐπιστήμην πόνον ἴσχουσιν ἀτελῆ, οἱ δὲ φύσεως εὐμοιρίᾳ δίχα ζητήσεως μυρίοις ἐνέτυχον εὐθυβόλῳ καὶ εὐθίκτῳ χρησάμενοι προσβολῇ, ὡς δοκεῖν…
διὸ καὶ τὸ τῆς εἰσδόσεως ἀντίγραφον καὶ τὸ τῶν ἐπιστολῶν κατατέτακται καὶ τὸ πλῆθος τῶν ἀπεσταλμένων ἀναθημάτων καὶ τὸ ἐφʼ ἑκάστου κατασκευασθέν, ὡς ἀκριβεστάτην εἶναι τὴν τοῦ τεχνίτου τοῖς ὁρῶσι μεγαλουργίαν, καὶ διὰ τὴν τῶν κατασκευασμάτων ἐξοχὴν…
φορτικὸν λόγον … … … … καν … αὐτῶν τῶν πραγμάτων ἁπλῆν τε καὶ ἀκριβεστάτην μνήμην ποιούμενος ε … … καὶ ὁ μὲν φύσει πατὴρ γενόμενος … τεσσαράκοντα βιώσας
The Greek word αἵρεσις (i.e., *hairesis*) is derived from αἱρέω (i.e., *haireo*), meaning choice or taking. It encompasses the idea of a chosen opinion, often implying a sect or faction, particularly in religious contexts, such as the Pharisees and Sadducees. In the New Testament, it is used to denote heresy or divisions arising from differing beliefs.
αἵρεσις, -εως, ἡ
(< αἱρέω, -ομαι),
[in LXX for נְדָבָה,]
capture.
choosing, choice (v. MM, VGT, s.v.).
that which is chosen, hence, opinion; esp. a peculiar opinion, heresy: I Co 11:19, Ga 5:20, II Pe 2:1, R, txt.
In late writers (MM, VGT), of a set of persons professing particular principles or opinions, a school, sect, party, faction: Ac 5:17 15:5 24:5, 14 26:5 28:22, I Co 11:19, Ga 5:20, II Pe 2:1, R, mg. (Cremer, 614).†
αἵρεσις, -ews, 7); 1. (fr. aipéw), act of taking, capture: τῆς πόλεως, the storming of a city; in prof. auth. 2. (fr. aipéopar), choosing, choice, very often in prof. writ.: Sept. Lev. xxii. 18; 1 Mace. viii. 30. 3. that which is chosen, a chosen course of thought and action; hence one’s chosen opinion, tenet; acc. to the context, an opinion varying from the true exposition of the Christian faith (heresy): 2 Pet. ii. 1 (cf. De Wette ad loc.), and in eccl. writ. [ef. Soph. Lex. 8. v.]. 4. ἃ body of men separating themselves from others and following their own tenets [a sect or party]: as the Sadducees, Acts v. 17; the Pharisees, Acts xv. 5; xxvi. 5; the Christians, Acts xxiv. 5, 14 (in both instances with a suggestion of reproach) ; xxviii. 22, (in Diog. Laért. 1 (13,) 18 sq., al., used of the schools of philosophy). 5. dissensions arising from diversity of opinions and aims: Gal. v. 20…
Read the full entry →αἵρεσις. In Michel 1001-8 (Thera, c. B.C. 200) αἱρείσϑω τὸ κοινὸν. . . ἄνδρας κτλ" kal ἐγγραφέτω kal τὰν τούτων αἵρεσιν ὁ ἐπίσσοφος, the noun is the omen actionzs of αἱρεῖσθαι, “choose.” The two meanings (1) anmzmus, sententia, and (2) secta, factzo, are both illustrated by Dittenberger in OG/S: for (1) he gives fourteen examples from i/B.c. or earlier, for (2) only three of equal antiquity, viz. 176 τῆς ᾿Αμμωνίου αἱρέσεως, 178 similar (both from reign of Ptolemy ΧΙ, ii/i B.c), and 442 (a senatus consultum of 1/B.C. apparently) Σύλλ]ας αὐτοκράτωρ συνεχώρησεν [πΊ]όλ[εις ὅπως ἰδί]οις τοῖς νόμοις αἱρέσεσίν τε ὦσιν. (Note the effect of slavish translation from Latin ablative.) 2 Pet 21 is the only NT passage assigned by Grimm to the first head, and there the RV has a margin assigning it to (2). Herwerden cites an inscription from Delphi of iii/B.c. (ΘΟ xx. p. 478) where the word equals…
Read the full entry →αἵρεσις (ahiresis) — sect.
αἵρεσις, εως, ἡ,
taking, especially of a town, [Refs 5th c.BC+]; ἡ βασιλέος αἵ. the taking by the king, [Refs 5th c.BC+]; αἵ. δυνάμεως acquisition of power, [Refs 5th c.BC+]:—generally, taking, receiving, ἐπιγενημάτων[Refs 2nd c.BC+]
__B (αἱρέομαι) choice, αἵρεσίν τ᾽ ἐμοὶ δίδου[Refs 5th c.BC+]; followed by relative, αἵ. διδόναι ὁκοτέρην.., εἰ.., etc., [Refs 5th c.BC+]; αἵ. προτιθέναι, προβάλλειν, [Refs 5th c.BC+]; οὐκ ἔχει αἵρεσιν it admits no choice, [Refs 1st c.AD+]
__B.2 choice, election of magistrates, [Refs 5th c.BC+]
__B.3 inclination, choice, πρός τινα Philipp. cited in [Refs 4th c.BC+]; opposed to φυγή, [Refs 4th c.BC+]; περὶ αἱρέσεων καὶ φυγῶν, title of treatise by…
αἵρεσις
hairesis
from 138; properly, a choice, i.e. (specially) a party or (abstractly)
disunion:--heresy (which is the Greek word itself), sect.
see GREEK for 138
αἵρεσις, εως, ἡ
n.f.
a self-chosen opinion, a sect
αἵρεσις hairesis 9x
strictly, a choice or option; hence, a religious sect, faction; by implication, discord, contention
αἵρεσις αἱρέω a taking especially, esp. of a town, Hdt., etc.; ἡ βασιλῆος αἵρ. the taking by the king, Hdt.
means for taking a place, Thuc.
（αἱρέομαι) a taking for oneself, a choosing, choice, νέμειν, προτιθέναι, προβάλλειν to give or offer choice, Hdt., attic; αἵρ. γίγνεταί τινι a choice is allowed one, Thuc.; αἵρεσιν λαμβάνειν to have choice given, Dem.
choice or election of magistrates, Thuc., etc.
a choice, deliberate plan, purpose, Plat., etc.
a sect, school, etc.: esp. a religious sect, such as the Sadducees and Pharisees, NTest.
a heresy, Eccl.
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
sekt (hairesis): "Sect" (Latin, secta, from sequi, "to follow") is in the New Testament the translation of hairesis, from haireo, "to take," "to choose"; also translated "heresy," not heresy in the later ecclesiastical sense, but a school or party, a sect, without any bad meaning attached to it. The word is applied to schools of philosophy; to the Pharisees and Sadducees among the Jews who adhered to a common religious faith and worship; and to the Christians. It is translated "sect" (Ac 5:17, of the Sadducees; Ac 15:5, of the Pharisees; Ac 24:5, of the Nazarenes; Ac 26:5, of the Pharisees; Ac 28:22, of the Christians)…
Sect
(Gr. hairesis, usually rendered “heresy”, Acts 24:14; 1 Chr. 11:19; Gal. 5:20, etc.), meaning properly “a choice,” then “a chosen manner of life,” and then “a religious party,” as the “sect” of the Sadducees (Acts 5:17), of the Pharisees (15:5), the Nazarenes, i.e., Christians (24:5). It afterwards came to be used in a bad sense, of those holding pernicious error, divergent forms of belief (2 Pet. 2:1; Gal. 5:20).
From a Latin word answering to the Greek word hoeresis, which latter our translators have in some places rendered "sect," in others "heresy." As used in the New Testament, it implies neither approbation nor censure of the persons to whom it is applied, or of their opinions, Ac 5:17 15:5. Among the Jews, there were four sects, distinguished by their practices and opinions, yet united in communion with each other and with the body of their nation: namely, the Pharisees, the Sadducees, and the Essenes, and the Herodians. Christianity was originally considered as a new sect of Judaism; hence Tertullus, accusing Paul before Felix, says that he was chief of the seditious sect of the Nazarenes, Ac 24:5; and the Jews of Rome said to the apostle, when he arrived in this city, "As…
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
φλογίνη δὲ ῥομφαία, διότι χρὴ τούτοις παρακολουθεῖν τὸν μέσον τῶν πραγμάτων ἔνθερμον καὶ πυρώδη λόγον, ὃς οὐδέποτε λήγει κινούμενος σπουδῇ πάσῃ πρὸς αἵρεσιν μὲν τῶν καλῶν, φυγὴν δὲ τῶν ἐναντίων.
τὴν ἐκλογὴν μέντοι καὶ τὴν αἵρεσιν ἐπιτρέπει τῷ Λώτῳ·
λέγω δὲ ὑμῖν, ὁ ἄγγελος τῆς μετανοίας: ὅσοι ταύτην ἔχετε τὴν αἵρεσιν ἀπόθεσθε αὐτὴν καὶ μετανήσατε, καὶ ὁ κύριος ἰάσεται ὑμῶν τὰ πρότερα ἁμαρτήματα, ἐὰν καθαρίσητε ἑαυτοὺς ἀπὸ τούτου τοῦ δαιμονίου: εἰ δὲ μή, παραδοθήσεσθε αὐτῷ εἰς θάνατον.
ἡμέραν μίαν σοῦ παρέχοντος ἡμῖν ὕδωρ καὶ δεσμοὺς καὶ τὸν ἀναλέγοντα τὰ δράγματα τῆς αἱρέσεως οὔσης περὶ ἡμᾶς περὶ τοῦ ἀναμετρηθῆναι τοὺς σπόρους ἢ λάβειν ὑπὲρ τῶν προκειμένων ἀρουρῶν
τ … … σιρ … νος κ … ν καὶ ἀφʼ αἱρέσεως καὶ αὐτὸς προ… υ … … … πρ … … … ἐπιτρόπου
Αἰγύπτιον αυ … … π … … αρ … α … … … ἧς αἵρεσιν … … … αυτα κλη … … … καταγεγραφέναι ὑπάρχοντα … … ησθη γὰρ
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive 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 first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
S-1PGSF — Possessive pronoun · first person plural possessor · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
S-1PGSF Part of Speech: poSessive pronoun Person: first Number: Plural Case: Genitive Number: Singular Gender: Feminine
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
θρησκεία (thrēskeia) refers to religion or religious worship, emphasizing its external aspects and ritual observance. It appears in the New Testament in contexts discussing worship practices, such as in Acts 26:5 and James 1:26-27. The term can also imply a negative connotation of religious formalism. It is derived from the verb θρησκεύω.
θρησκεία. As against the common idea that θρησκεία means only ritual, Hort (on Jas 135) has shown that the underlying idea is simply ‘‘ reverence of the gods or worship of the gods, two sides of the same feeling ”—a feeling which, however, frequently finds expression in θρησκεῖαι or ritual acts. Of this use of the plur. a good example occurs in a ii/A.D. Rainer papyrus published by Wessely (A@ranzs, p- 56) where precautions are taken πρὸς τῷ ἰδίῳ λόγῳ .. - ἵνα μήκετι αἱ τῶν θεῶν θρησκεῖαι ἐμποδίζοί--- οὐνται (cf. 1 Macc οδδ): see also another Rainer papyrus, Chrest. I. 721° (a.D. 234), where it is reported—pmSéva δὲ τῶν ἱερέω[ν ἢ] ἱερωμένων ἐνκαταλελοιπέναι τὰς [θρ]ησκείας, and cf. the curious inser. from Talmis in Nubia, 7d. 7319 (A.D. 247-8), where the strategus gives orders that all ‘‘swine” should be driven out of the village—mpds τὸ δύνασθαι τὰ περὶ τὰ ἱερὰ θρήσκια κατὰ τὰ…
Read the full entry →θρησκεία (thrēskeia) — religion.
θρησκ-εία,
Ionic dialect θρησκ-είη, ἡ, (θρησκεύω) religious worship, cult, ritual, ἡ περὶ τὰ ἱρὰ θ. [Refs 5th c.BC+]: plural, rites, [Refs 5th c.BC+]
2. religion, service of God, [LXX+NT]; ἑκατέρα θ., i.e. Christianity and Paganism, [Refs 4th c.AD+]; θ. τῶν ἀγγέλων worshipping of angels, [NT]
3. in bad sense, religious formalism, ἀντὶ ὁσιότητος [Refs 1st c.AD+]; θ. βιωτική vulgar superstition, [Refs 2nd c.AD+]
θρησκεία
threskeia
from a derivative of 2357; ceremonial observance:--religion,
worshipping.
see GREEK for 2357
θρησκεία, ας, ἡ
n.f.
ritual worship, religion
θρησκεία religious worship or usage, Hdt.: religion, NTest.; θρ. τῶν ἀγγέλων worshipping of angels, id. NTest.
from θρησκεύω
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
re-lij'-un: "Religion" and "religious" in Elizabethan English were used frequently to denote the outward expression of worship. This is the force of threskeia, translated "religion" in Ac 26:5; Jas 1:26,27 (with adjective threskos, "religious"), while the same noun in Col 2:18 is rendered "worshipping" ("cult" would give the exact meaning). And in the same external sense "religion" is used by the King James Version for latreia, "worship" (so the Revised Version (British and American)), in I Macc 1:43; 2:19,22. Otherwise "Jews' religion" (or "religion of the Jews") appears in 2 Macc 8:1; 14:38 (the Revised Version (British and American) bis); Ga 1:13,14 (Ioudaismos…
→ FALSE De 32:31-33
See IDOLATRY
See INTOLERANCE
See TEACHERS, FALSE
→ FAMILY
See FAMILY
→ NATIONAL
Supported by taxes Ex 30:11-16; 38:26
Priests supported by the State 1Ki 18:19; 2Ch 11:13-15
Subverted by Jeroboam 1Ki 12:26-33; 2Ch 11:13-15
Established by Jeroboam 1Ki 12:26-33
→ NATURAL Job 12:7-16; 35:10-12; 37:1-24; Ps 8:1-9; 19:1-6; Ac 14:17…
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πρῶτον τὸ ἡμέτερον ἱερὸν ἐδέξατο τὰς ὑπὲρ τῆς ἀρχῆς Γαΐου θυσίας, ἵνα πρῶτον ἢ καὶ μόνον ἀφαιρεθῇ τῆς θρησκείας τὸ πάτριον;
τούτου μέντοι κατὰ τὴν τοῦ θεοῦ βούλησιν ἔτυχεν, ὃς διάπειραν αὐτοῦ βουλόμενος λαβεῖν τῆς περὶ αὐτὸν θρησκείας ἐμφανισθεὶς αὐτῷ καὶ πάντα ὅσα εἴη παρεσχημένος καταριθμησάμενος,
Περὶ μὲν τῶν ἀνηκόντων τῇ θρησκείᾳ ἡμῶν καὶ τῶν ὠφελιμωτάτων εἰς ἐνάρετον βίον τοῖς θέλουσιν εὐσεβῶς καὶ δικαίως διευθύνειν, ἱκανῶς ἐπεστείλαμεν ὑμῖν, ἄνδρες ἀδελφοί.
ἐν τοῖς συνήθεσι τόποις ἐργαζομένους πλησιάζουσι τῇ κώμῃ καθʼ ἑκάστην ἡμέραν τὰς τῶν θεῶν θρησκείας ποιεῖσθαι γινομένας ὑπέρ τε διαμονῆς τοῦ κυρίου ἡμῶν αὐτοκράτορος Αὐρηλίου Ἀντωνίνου Καίσαρος καὶ τοῦ
διασείειν τινάς. τῷ κα ἔτει ἐνέτυχον κατὰ αὐτῶν οἱ ἱερεῖς ὡς μὴ ποιούντων τὰς θρησκείας καὶ ὡς ὅτι οὔτε αὐτοὺς ἐῶσι ἀλλὰ μεθʼ ὕβρεως θρησκεύειν καὶ ἔγραψαν ἐπʼ αὐτοὺς
μενης παρα … ἐν τῷ ἰδίωι λόγῳ κατά τινων ς … ἐγκαταλελοιπότων τὰς θρησκείας … παρόντος δὲ τοῦ στρατηγοῦ μετεπέμψατο τὸν πατέρα μου καὶ ἐπερώτησεν ὅτι ποῦ ἐστιν.
The Greek word ζάω (transliterated as zao) means 'to live' and is used in various contexts, including both literal and figurative senses. It encompasses the idea of being alive, functioning in life, and can refer to both animals and plants. In the New Testament, it appears in discussions of spiritual life and vitality, often in relation to Christ and God, highlighting a deeper, metaphorical meaning of existence.
ζάω, -ῶ,
[in LXX chiefly for חיה (most freq. ptcp., ζῶν, inf., ζῆν, for חַי);]
prop., to live, be alive (v. Syn., s.v. βίος; in cl. usually of animal life, but sometimes of plants, as Arist., Eth. N, i, 7, 12): Ac 20:12, Ro 7:1-3, I Co 7:39, Re 19:20, al.; ἐν αὐτῷ ζῶμεν, Ac 17:28; ἐμοὶ τὸ ζῆν Χριστός, Phl 1:21; διὰ παντὸς τοῦ ζῆν (M, Pr., 215, 249), He 2:15; ὃ δὲ νῦν ζῶ ἐν σαρκί, Ga 2:20; ζῇ ἐν ἐμοὶ Χριστός, Ga 2:20; (ὁ) ζῶν, of God (אֵל חַי…
Read the full entry →ζάω (zaō) — to live.
ζῶ
(contraction from ζώω: ζάω only in Grammars, [Refs 4th c.AD+]; imperative ζῆ [Refs 5th c.BC+] see at {ζῆ}; optative ζῴη; infinitive ζῆν: imperfect ἔζων [Refs 5th c.BC+]; ἔζην in most codices of [Refs 4th c.BC+]; 3rd.pers. plural ἔζων [Refs 5th c.BC+]: future ζήσω [Refs 5th c.BC+]: aorist 1 ἔζησα [Refs 5th c.BC+]: perfect ἔζηκα [Refs 4th c.BC+]aorist and perfect are mostly supplied from βιόω.- Exc. participle ζῶντος, [Refs 8th c.BC+] always uses the Epic dialect Ionic dialect Lyric poetry present ζώω (also in [Refs 5th c.BC+]; subjunctive ζώῃ [Refs 5th c.BC+], contraction ζῷ [Refs]; Cretan dialect δώω [Refs]; infinitive ζωέμεναι, -έμεν, [Refs 8th c.BC+]: imperfect ἔζωον [Refs 8th c.BC+]; Ionic dialect ζώεσκον [Refs 8th c.BC+]aorist 1 ἔζωσα (ἐπ-) [Refs 5th c.BC+]; infinitive ζῶσαι [Refs]: perfect participle ἐζωκότα [Refs]; infinitive ζόειν [Refs 7th c.BC+]…
Read the full entry →ζάω
zao
a primary verb; to live (literally or figuratively):--life(-time),
(a-)live(-ly), quick.
ζάω
v.
I live
ζάω zaō 140x
to live, to be possessed of vitality, to exercise the functions of life, Mt. 27:63; Acts 17:28; τὸ ζῆν, life, Heb. 2:15; to have means of subsistence, 1 Cor. 9:14; to live, to pass existence in a specific manner, Lk. 2:36; 15:13; to be instinct with life and vigor; hence, ζῶν, living, an epithet of God, in a sense peculiar to Himself; ἐλπὶς ζῶσα, a living hope vigor and constancy, 1 Pet. 1:3; ὕδωρ ζῶν, living water in respect of a full and unfailing flow, Jn. 4:10, 11; to be alive with cheered and…
Read the full entry →ζάω to live, Hom., etc.; ἐλέγχιστε ζωόντων vilest of living men, Od.; ζώειν καὶ ὁρᾶν φάος ἠελίοιο Il.; ῥεῖα ζώοντες living at ease, of the gods, id. Il.; ζῶν κατακαυθῆναι to be burnt alive, Hdt.:—also, ζῆν ἀπό τινος to live off or on a thing, Theogn., Hdt., etc.:— τὸ ζῆν ῀ ζωή, Aesch., etc.: —in a quasi-trans. sense, ἐκ τῶν ἄλλων ὧν ἔζης ( = ἃ ἐν τῶι βίωι ἔπραττες) from the other acts of your life, Dem.
metaph. to be in full life and strength, to be fresh, be strong, ἄτης θύελλαι ζῶσι Aesch.; ἀεὶ ζῆι ταῦτα [νόμιμα] Soph.; ζῶσα φλόξ living fire, Eur.
Verb-AAI-1S — Verb · aorist · active · indicative · first person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular
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).
143 occurrences in the New Testament, rendered 37 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 140 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 250 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.
λέγουσιν οὖν οἱ τοῖς νόμοις ἐπὶ πλέον ἐμβαθύναντες καὶ τὰ κατ’ αὐτοὺς ὡς ἔνι μάλιστα μετὰ πάσης ἐξετάσεως ἀκριβοῦντες, ὅτι τῆς αὑτοῦ συγγενείας μεταδοὺς ὁ θεὸς ἀνθρώπῳ τῆς λογικῆς, ἥτις ἀρίστη δωρεῶν ἦν, οὐδὲ τῶν ἄλλων ἐφθόνησεν, ἀλλ’ ὡς οἰκειοτάτῳ…
ἔτι δὲ ζῶντος Ἀδάμου Κάιος τοὺς ἐγγόνους πονηροτάτους συνέβη γενέσθαι κατὰ διαδοχὴν καὶ μίμησιν ἄλλον ἄλλου χείρονα τελευτῶντα·
Καὶ ὃς ἐλπίσει ἐπ’ αὐτὸν ζήσεται εἰς τὸν αἰῶνα.
Κόρδῳ τῶι ἐπιστατήσαντι τῶν φυλακιτῶν … … τας φάσκοντες τὸν πατέρα αὐτῶν ἐκ τοῦ ζῆν μεθεστακέναι πρὸς … λο … κατὰ φυλακὴν. καταστάντες δὲ καὶ ἀπολογησάμενοι ἐφάνημεν τῶι Κόρδωι
ὥστε παρʼ αὐτῇ ἐκτέτρωται τὸ βρέφος νεκρὸν ὥστε αὐτὴν κατακλινῆ εἶναι καὶ κινδυνεύειν τοῦ ζῆν. διὸ ἀξιῶ γράψαι τοῖς τῆς Ὠξυρύνχων πρεσβυτέροις ἐκπέμψαι τὸν ἐνκαλούμενον ἐπὶ σὲ πρὸς τὴν
μου τὸ ὄνομα εἰς πρεσβυτερείαν τῆς κώμης ἀπόρου μου ὄντος καὶ μισθοῦ πορίζοντος τὸ ζῆν ἀπὸ τῆς γερδιακῆς διὸ ἀξιῶ σε τὸν κύριον βοηθῆσαί μοι, ἵνα τύχω τῆς ἀπὸ
Φαρισαῖος refers to a Pharisee, a member of a Jewish sect known for its strict adherence to the law and traditions, often seen as self-righteous. The term is derived from a root meaning 'to separate,' indicating their distinct religious practices. In the New Testament, it appears in various contexts, highlighting their opposition to Jesus and their emphasis on external piety over genuine faith, notably in Matthew 23:26 and Philippians 3:5.
Φαρισαῖος, -ov, 6, a Pharisee, a member of the sect or party of the Pharisees (Syr. Laszs, rabbinic 7 319, fr. #15 ‘to separate’, because deviating in their life from the general usage; Suidas s.v. quotes Cedrenus as follows, Φαρισαῖοι, of ἑρμηνευόμενοι ἀφωρισμένοι" παρὰ τὸ μερί(ew κ΄ ἀφορίζειν ἑαυτοὺς τῶν ἄλλων ἁπάντων εἴς τε τὸ καθαρώτατον τοῦ βίου καὶ ἀκριβέστατον, καὶ εἰς τὰ τοῦ νόμου ἐντάλματα). The first and feeble beginnings of this sect seem to be traceable to the age immediately succeeding the return from exile. In addition to the books of the O. T. the Pharisees recognized in oral traditior (see παράδοσις, 2) a standard of belief and life (Joseph. antt. 13,10, 6; Mt.xv.1; Mk. vii. 3). They sought for distinction and praise by the observance of external rites and by the outward forms of piety, such as ablutions, fastings, prayers, and alms-giving; and, comparatively negligent…
Read the full entry →Φαρισαῖος (Pharisaios) — Pharisee.
a Pharisee, Separatist (from pharash, to distinguish) , one of a sect who separated themselves from other Jews as affecting superior holiness. (from Middle LSJ)
Φαρισαῖος
Pharisaios
of Hebrew origin (compare 6567); a separatist, i.e. exclusively
religious; a Pharisean, i.e. Jewish sectary:--Pharisee.
see HEBREW for 06567
Φαρισαῖος, ου, ὁ
n.m.
a Pharisee
Φαρισαῖος Pharisaios 98x
a Pharisee, a follower of the sect of the Pharisees, a numerous and powerful sect of the Jews, distinguished for their ceremonial observances, and apparent sanctity of life, and for being rigid interpreters of the Mosaic law; but who frequently violated its spirit by their traditional interpretations and precepts, to which they ascribed nearly an equal authority with the OT Scriptures, Mt. 5:20; 12:2; 23:14
Φαρισαῖος Φαρισαῖος, ου, a Pharisee, Separatist (from pharash, to distinguish), one of a sect who separated themselves from other Jews as affecting superior holiness.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
101 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 98 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν Ἰουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ Ἐσσηνῶν.