Acts 26:8 — Word Study
N1904τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
BSAWhytis incredibleapistos [beyond belief, astonishing] is it judgedkrinō▸ [think it unbelievable, judge it incredible] bypara yousu ifei <the>ho Godtheos [the supreme Deity, Creator] [the] deadnekros [lifeless, spiritually or physically deceased] raises?egeirō▸ [brings back to life, resurrects]
| Greek | English | Parsing |
|---|---|---|
| τί | Why | Interrogative pronoun, accusative, singular |
| ἄπιστον | incredible | Adjective, nominative, singular |
| κρίνεται | is it judged | Verb, present, passive |
| παρ᾽ | by | Preposition |
| ὑμῖν | you | Personal pronoun, second person, dative |
| εἰ | if | Conditional particle |
| ὁ | <the> | Article, nominative, singular |
| θεὸς | God | Noun, nominative, singular |
| νεκροὺς | [the] dead | Adjective, accusative, plural |
| ἐγείρει;¶ | raises? | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why would any of you consider it incredible that God raises the dead? |
| KJV | Why should it be thought a thing incredible with you, that God should raise the dead? |
| ASV | Why is it judged incredible with you, if God doth raise the dead? |
| YLT | why is it judged incredible with you, if God doth raise the dead? |
| WEB | Why is it judged incredible with you if God does raise the dead? |
| BBE | Why, in your opinion, is it outside belief for God to make the dead come to life again? |
Where they part company is κρίνετα — see How Translations Differ.
The sentence consists of a main clause followed by a conditional clause, emphasizing the rhetorical nature of Paul's question.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἄπιστος
verbκρίνω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 26:8
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 26:8 captures Paul’s rhetorical question about the resurrection of the dead. He is addressing King Agrippa, highlighting the hope of the resurrection that the Jewish people anticipate. Paul is defending his faith and actions against accusations from the Jews, explaining that his belief in the resurrection aligns with their hope. This moment emphasizes the conflict between faith and skepticism regarding divine power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 4:2 | greatly disturbed that they were teaching the people and proclaiming in Jesus the resurrection of the dead. |
| 2 | Acts 10:40–42 | God raised Him up on the third day and caused Him to be seen— |
| 3 | Acts 13:30–31 | But God raised Him from the dead, |
| 4 | Acts 17:31–32 | For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.” |
| 5 | Acts 25:19 | They only had some contentions with him regarding their own religion and a certain Jesus who had died, but whom Paul affirmed to be alive. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — ἄπιστον, apistosgenerated
The word ἄπιστος is an adjective meaning 'unbelieving' or 'incredible,' derived from the negative prefix ἄ- and πιστός (faithful). It describes something that is hard to believe, as seen in this verse where Paul questions the incredibility of resurrection.
In the New Testament, it often refers to those lacking faith, and here it challenges the audience's perception of God's power to raise the dead.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as incredible, which is consistent with the KJV and ASV. All these versions maintain the sense of disbelief regarding resurrection.
However, the Young's Literal Translation and World English Bible use judged incredible, which emphasizes the evaluative aspect of the statement. The Basic English Bible frames it as outside belief, suggesting a more subjective view.
Sentence Structuregenerated
The main clause is governed by the verb κρίνετα, is it judged, with two subordinate clauses: one introducing the condition if God raises the dead and the other posing the rhetorical question about incredibility.
The structure highlights the relationship between the disbelief expressed and the assertion of God's power, with the subject being the audience's judgment.
Septuagint Backgroundgenerated
ἄπιστος does not appear in the Septuagint, but its Hebrew counterpart מָה (what) is used in similar contexts to question incredibility. This connection illustrates a continuity in questioning divine actions across the Testaments.
κρίνω corresponds to the Hebrew שָׁפַט, meaning 'to judge,' indicating a shared theme of evaluating God's actions in both the Old and New Testaments.
In plain words — the whole versegenerated
Acts 26:8 shows Paul asking why it is hard to believe that God can raise the dead. He is speaking to King Agrippa and others, defending his faith and actions. This verse emphasizes the hope of resurrection that Paul shares with the Jewish people.
Frequently Asked Questionsgenerated
Paul is questioning why the resurrection of the dead is seen as unbelievable, highlighting the power of God to raise the dead.
Resurrection is foundational to Paul's faith and the hope of the Jewish people, making it a critical point in his defense against accusations.
This verse underscores the conflict between faith and skepticism, central to the spread of the Gospel in the early church.
Paul's question encourages reflection on our own beliefs about God's power and the resurrection, challenging us to consider what we find incredible.
Reflection Questionsgenerated
- What does this verse reveal about the nature of faith in God's promises?
- How can I respond to doubts about God's power in my own life?
- In what ways does the resurrection shape my understanding of hope?
- How can I share the message of resurrection with others who may find it hard to believe?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 26:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhy should it be thought a thing incredible with you,.... You Heathens and Sadducees; for the doctrine of the resurrection of the dead was thought an incredible doctrine by the Heathens in general,
Read John Gill on Acts 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhy should it be thought a thing incredible with you, that God should raise the dead? Why should it be thought a thing incredible with you, that God should raise the dead?
Read Robert Jamieson on Acts 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis St. Paul seems to have spoken in regard of Festus, and many others there present, who were heathens; or to any of the Sadducees, if any such were amongst them: as for Agrippa, He believed the prophets, , and had out of them learned and observed this promise, . However, God did not leave himself without a witness to testify so much unto all, as should make the doctrine of the resurrection credible, whensoever it should be revealed unto them. The works of creation evidence it; for he that can give life unto that which had it not, can restore it unto that which had it: and the works of providence attest it; in every spring there is a resurrection of such plants or trees as seemed dead…
Read Matthew Poole on Acts 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments8 Why should it be thought a thing incredible with you, that God should raise the dead? Ver. 8. Why should it be thought a thing incredible?] Philosophy indeed is against it. A privatione ad habitum, &c. Et redit in nihilum, quod fuit ante nihil, as the epicure in Ecclesiastes concludeth. But first, many heathens believed a resurrection; as Zoroaster, Theopolupus, and Plato. And the Stoic’ s opinion was, that the world should be dissolved by fire or water; and all things brought to a better state, or to the first golden age again. Secondly, no article of the faith was more generally believed among the Jews than this, John 12:24; Acts 23:8. Hence they called their burying places Domus…
Read John Trapp on Acts 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Why should it be thought a thing incredible . . .?—Some MSS. give a punctuation which alters the structure of the sentence: What! is it thought a thing incredible . . . ? The appeal is made to Agrippa as accepting the sacred books of Israel, in which instances of a resurrection were recorded (1 Kings 17:17-23; 2 Kings 4:18-37), and which ought to have hindered him from postulating the incredibility of the truth which St. Paul preached, and which included (1) the doctrine of a general resurrection, and (2) the fact that Christ had risen. The Greek use of the present tense, that God raiseth the dead, gives prominence to the first thought rather than the second. Agrippa, as probably…
Read Charles John Ellicott on Acts 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. That God should raise the dead?] As Agrippa believed in the true God, and knew that one of his attributes was omnipotence, he could not believe that the resurrection of the dead was an impossible thing; and to this belief of his the apostle appeals; and the more especially, because the Sadducees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attributes of God stood pledged to produce this resurrection: his truth, on which his promise was founded; and his power, by which the thing could be easily affected, as that power is unlimited. Some of the best critics think this verse should be read thus: What! should it be thought a thing…
Read AdamClarke on Acts 26 →CambridgeThe Cambridge Bible for Schools and Colleges8. Why should it be thought a thing incredible … that God, &c.] More literally (with Rev. Ver.) “Why is it judged incredible with you if God doth raise the dead.” The last clause is not to be understood hypothetically, but “If God doth, as he hath done in the case of Jesus.” So that it is equivalent to “Why should you not believe that Jesus has been raised from the dead?”
Read Cambridge on Acts 26 →Albert Barnes1798–1870Barnes' Notes on the BibleWhy should it be thought ... - The force of this question will be better seen by an exclamation point after why τί ti. “What! is it to be thought a thing incredible?” etc.
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
Why would any of you consider it incredible that God raises the dead?
Why is it judged incredible with you if God does raise the dead?
Why would any of you consider it incredible that God raises the dead?
Why do you people think it is unbelievable that God raises the dead?
Tyndale line
Why should it be thought a thing incredible with you, that God should raise the dead?
Why is it judged incredible with you, if God doth raise the dead?
Why is it judged incredible with you, if God doth raise the dead?
Why should it be thought a thing incredible with you, that God should raise the dead?
Why should it be thought a thing incredible vnto you, that God should raise againe the dead?
Strictly literal
Why should it be judged a thing incredible in your sight if God raises the dead?
why is it judged incredible with you, if God doth raise the dead?
why is it judged incredible with you if God raises the dead?
Why should any of you think it is unbelievable that God raises the dead?
From the Latin
Why should it be thought a thing incredible, that God should raise the dead?
Simplified
Why should any of you think it's unbelievable that God raises the dead?
Why, in your opinion, is it outside belief for God to make the dead come to life again?
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.
Quid incredibile judicatur apud vos, si Deus mortuos suscitat ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܢܐ ܕܝܢܝܢ ܐܢܬܘܢ ܠܐ ܘܠܐ ܕܢܗܝܡܢ ܕܡܩܝܡ ܐܠܗܐ ܡܝܬܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
The standard critical text of the New Testament.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
The previous edition, still widely cited.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
The Society of Biblical Literature edition, freely licensed.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
The edition that turned scholarship toward the earliest manuscripts.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
An independent critical text built from the oldest witnesses then known.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
A recent critical edition following documentary evidence closely.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
The reading of the majority of surviving manuscripts.
τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;¶
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 26:8
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.
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-ASN — Interrogative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
I-ASN Part of Speech: Interrogative pronoun Case: Accusative Number: Singular Gender: Neuter
568 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word ἄπιστος (apistos) is built from the negative prefix ἄ- and πιστός, meaning 'faithful.' It covers meanings such as 'unbelieving,' 'incredible,' and 'untrustworthy.' In the New Testament, it describes those without faith, including unbelievers and unfaithful individuals, appearing in verses like Matthew 17:17 and Revelation 21:8.
ἄ-πιστος, -ον
(< ἀ- neg., πιστός),
[in LXX: Pr 17:6 28:25, Is 17:10*;]
of things, incredible: Ac 26:8;
ἄπιστος, -ov, (πιστός), [fr. Hom. down], without faith or trust; 1. unfaithful, faithless, (not to be trusted, perfidious): Lk. xii. 46; Rev. xxi.8. 2. incredible, of things: Acts xxvi. 8; (Xen. Hiero 1, 9; symp. 4, 49; Cyr. 3,1, 26; Plat. Phaedr. 245 c.; Joseph. antt. 6, 10, 2, ete.). 3. unbelieving, incredulous: of Thomas disbelieving the news of the resurrection of Jesus, Jn. xx. 27; of those who refuse belief in the gosnel, 1 Co. vi. 6; vii. 12-15; x. 27; xiv. 22 sqq.; [1 Tim. v. 8]; with the added idea of impiety and wickedness, 2 Co. iv. 4; vi. 14 sq. of those among the Christians themselves who reject the true faith, Tit. i. 15. without trust (in God), Mt. xvii. 17; Mk. ix.19; Lk. ix. 41." ἁπλότης, -ητος, 7, singleness, simplicity, sincerity, mental honesty; the virtue of one who is free from pretence and dissimulation, (so in Grk. writ. fr. Xen. Cyr. 1, 4, 3; Hell. 6,1,18,down)…
Read the full entry →ἄπιστος may be cited from Sy// 80 253 (iii/B.c.) meaning first “incredible” and then ‘‘incredulous” : ὅτι τοίνυν ἔμπροσθεν ἀπιστεῖς avro[ts] (the inscriptions recording cures), οὐκ ἐοῦσιν ὀπίστοις, τὸ λοιπὸν ἔστω τοι, φάμεν, "Απιστος ὄν[ομα]. It is MGr.
ἄπιστος (apistos) — unbelieving.
ἄπιστος, ον,
I. passive, not to be trusted, and so:
I.1. of persons and their acts, not trusty, faithless, ὑπερφίαλοι καὶ ἄ.[Refs 8th c.BC+]; δολοπλοκίαι[Refs 6th c.BC+]mistrusted, [Refs 5th c.BC+]; θράσει ἀ. ἐπαιρόμενος by untrustworthy, groundless confidence, [Refs 5th c.BC+]; shifty, unreliable, [Refs 5th c.BC+]
I.2. of reports and the like, incredible, uncertain in [Refs 7th c.BC+]; τὸ ἐλπίδων ἄ. undreamed of even in hope, [Refs 5th c.BC+]: comparative -ότερος, λόγος[Refs 4th c.BC+]: superlative, πίστις ἀπιστοτάτη[Refs 5th c.BC+]
II. active, mistrustful, incredulous, suspicious, θυμὸς δέ τοι αἰὲν ἄ.[Refs 8th c.BC+]less credulous, [Refs 5th c.BC+]; ἄ. πρὸς Φίλιππον distrustful towards him, [Refs 4th c.BC+]; ἄ. εἶ.. σαυτῷ you do not believe…
ἄπιστος
apistos
from 1 (as a negative particle) and 4103; (actively) disbelieving,
i.e. without Christian faith (specially, a heathen); (passively)
untrustworthy (person), or incredible (thing):--that believeth not,
faithless, incredible thing, infidel, unbeliever(-ing).
see GREEK for 1
see GREEK for 4103
ἄπιστος, ον
Adj
unbelieving, incredulous, unchristian, unbeliever
ἄπιστος apistos 23x
unbelieving, without confidence in any one, Mt. 17:17; violating one’s faith, unfaithful, false, treacherous, Lk. 12:46; an unbeliever, infidel, pagan, 1 Cor. 6:6; pass. incredible, Acts 26:8
ἄπιστος pass. not to be trusted, and so,
of persons and their acts, not trusty, distrusted, faithless, Il., etc.; θράσος ἄπ. groundless confidence, Thuc.
of reports and the like, incredible, Hdt., Aesch.; τὸ ἐλπίδων ἄπιστον what one cannot believe even in hope, Soph.
act. not believing or trusting, mistrustful, incredulous, suspicious, Od.; ἀπιστότερος less credulous, Hdt.; ἄπιστος πρὸς Φίλιππον distrustful towards him, Dem.; ἄπιστος σαυτῶι not believing what you say yourself, Plat.; τὸ ἀπ. ῀ ἀπιστία, Thuc.:—in NTest., unbelieving, an unbeliever,
not obeying, disobeying, c. gen., Aesch.
adv. ἀπίστως,
pass. beyond belief, Thuc.
act. distrustfully, suspiciously, id. Thuc.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
23 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 23 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
δύσελπις μὲν γίνεται, εἰ νῦν μόνον ἀλλὰ μὴ καὶ αὖθις ἐλπίζει τὸν θεὸν ὀμβρήσειν αὐτῷ ἀγαθά, ἄπιστος δέ, εἰ μὴ πεπίστευκε καὶ νῦν καὶ ἀεὶ τὰς τοῦ θεοῦ χάριτας ἀφθόνως τοῖς ἀξίοις προσνέμεσθαι, ἄνους δέ, εἰ οἴεται τῶν συναχθέντων ἱκανὸς ἔσεσθαι φύλαξ…
ἄπιστον μὲν οὐδὲν ἐδόκει τῶν ἠγγελμένων λογιζόμενος τοῦ θεοῦ τὴν μεγαλουργίαν καὶ τὴν πρὸς αὐτὸν εὔνοιαν, εἰ καὶ τῷ μεταξὺ χρόνῳ διέλιπεν, ὥρμητο δʼ εὐθὺς πρὸς τὸν Ἰώσηπον.
καὶ ὄψονται τὴν δόξαν αὐτοῦ καὶ τὸ κράτος οἱ ἄπιστοι, καὶ ξενισθήσονται ἰδόντες τὸ βασίλειον τοῦ κόσμου ἐν τῷ Ἰησοῦ, λέγοντες: Οὐαὶ ἡμῖν, ὅτι σὺ ἦς, καὶ οὐκ ᾔδειμεν καὶ οὐκ ἐπιστεύομεν καὶ οὐκ ἐπειθόμεθα τοῖς πρεσβυτέροις τοῖς ἀναγγέλλουσιν ἡμῖν…
κωμογραμματεῖ τῆς προειρημένης κώμης. λεγομένου δὲ τοῦ ἀρχιφυλακίτου τῆς κώμης, ὅτι ἀφῃρηνται ὑπὸ τῶν ἀπίστων λῃστόρων … μάχαιρα Πτολεμαίου τοῦ Νικάνδρου … ἐπεφονεύομεν. ὁ πατὴρ δὲ παραγενόμενος πρὸς τὸν
ἢ ἐπι… υμειν ἕνα κ … ε μετὰ ταῦτα δράματος … διηγήματα τῆς προαιρέσεως ἀπιστου … … α … εν δη … βουλη … νειλας τῆς Ἀρσι… … ο
πεπληρῶσθαι παρὰ τῆς ὑμετέρας ἀδελφικῆς ποθεινότητος τὰ καλανδικὰ αὐτοῦ, καὶ ἐκ πρώτης μὲν ἀκοῆς ἄπιστον ἐδόκει μοι τὸ λεχθέν, πολὺν γὰρ εὔφημον λόγον ὑπὲρ αὐτοῦ συνεῖρεν ἐνταῦθα διάγουσα, καὶ
κρίνω is a Greek verb meaning to judge or decide, derived from the root meaning to separate or distinguish. It encompasses a range of meanings including to choose, to approve, and to condemn. In the New Testament, it appears in various contexts, such as making judgments about others (e.g., Luke 7:43) and determining legal matters (e.g., Acts 16:4). The lexicons do not show significant disagreement.
κρίνω,
[in LXX chiefly for שׁפט, also for דּין, ריב, etc.;]
to separate, select, choose (cl.; in LXX: II Mac 13:15).
to approve, esteem: Ro 14:5.
to be of opinion, judge, think: Lk 7:43, I Co 11:13; seq. τοῦτο ὅτι, II Co 5:14; c. acc. et inf., Ac 16:15; c. acc. et pred., Ac 13:46 26:8.
κρίνω; fut. κρινῶ; 1 aor. ἔκρινα; pf. κέκρικα; 3 pers. sing. plupf., without augm. (W. § 12, 9; [B. 33 (29)]), κεκρίκει (Acts xx. 16 G@LTTrWH); Pass., pres. κρίνομαι; impf. ἐκρινόμην ; pf. κέκριμαι; 1 aor. ἐκρίθην [ef. B. 52 (45)]; 1 fut. κριθήσομαι; Sept. for vDw, and also for pt and 3°; Lat. cerno, i. 6. 1. to separate, put asunder; to pick out, select, choose, (Hom., Hat., AeschyL, Soph., Xen., Plat., al.; μετὰ νεανίσκων ἀρίστων κεκριμένων [chosen, picked], 2 Mace. xiii. 15; κεκριμένοι ἄρχοντες, Joseph. antt. 11, 8, 10); hence 2. to approve, esteem: ἡμέραν map’ ἡμέραν, one day above another, i. e. to prefer [see παρά, III. 2 b.], Ro. xiv. 5 (so rt πρό τινος, Plat. Phil. p. 57 e.; τὸν ᾿Απόλλω πρὸ Μαρσύου, rep. 3 p. 399 e.); πᾶσαν jp. to esteem every day, i. e. hold it sacred, ibid. 3. to be of opinion, deem, think: ὀρθῶς ἔκρινας, thou hast decided (judged) correctly, Lk. vii. 43…
Read the full entry →κρίνω. For κρίνω c. inf., ‘decide to.. ,” as in Ac 2018, τ Cor 2?, Tit 313, see P Par 2657 (B.c. 163-2) (= Selections, p. 17) οὐκ ἐκρίναμεν καταχωρίσαι (cf. 1 Chron 274), ‘we have decided not to record,” and cf. P Tebt I. 554 (late ii/B.c.) ἔκρινα γράψαι, P Lond 8971! (a.p. 84) = III. p. 207) κέκρικα (“1 have decided once and for all” : cf. Jn 19?” γέγραφα) yap νὴ τοὺς θεοὺς ἐν ᾿Αλεξανδρείᾳ ἐπιμένειν, P Oxy XII. 14928 (iii/iv A.D.) εἰ οὖν ἔκρεινας κατὰ τὸ παλ[αιὸν] ἔθος δοῦναι τὴν ἄρ[ο]υραν τῷ τόπῳ, ‘if then you have decided in accordance with ancient custom to give the arura to the place’’ (Edd.). [LS quote Menander Pid. 5 ζῆν μεθ᾽ ὧν κρίνῃ τις (sc. ζῆν), but this is rather for ζῆν per éxelvav ots κρίνῃ τις (κρίνω c. acc. ““choose ” or ‘‘ prefer,” a classical use).] The verb is also used as a kind of ¢erm. ‘echn. for the response of an oracle, e.g. P Fay 138! (i/ii A.p.) Κ ύριοι…
Read the full entry →κρίνω (krinō) — to judge.
κρίνω [ῑ],
Epic dialect 3rd.person etc for 1st.person, 2nd.person singular indicative κρίνησι (δια-) falsa lectio in [Refs 3rd c.BC+]: future κρῐνῶ, Epic dialect, Ionic dialect κρῐνέω (δια-) [Refs 8th c.BC+]: aorist [Refs 8th c.BC+], etc.: perfect [Refs 6th c.BC+], etc.:—middle, future [Refs 5th c.BC+], but in passive sense, [Refs 5th c.BC+]: aorist [Refs 8th c.BC+], etc.:—passive, future [Refs 5th c.BC+], etc.: aorist ἐκρίθην [ῐ] [Refs 5th c.BC+]; Epic dialect optative κρινθεῖτε (δια-) [Refs 8th c.BC+], participle [Refs 8th c.BC+], infinitive [Refs 3rd c.BC+]: perfect [Refs 5th c.BC+], etc.; infinitive κεκρίσθαι (ἀπο-) [Refs 5th c.BC+] — _Aeolic dialect_ κρίννω uncertain in [Refs]: aorist ἔκριννε [Refs] 6.28(Mytil., ἐπ-); infinitive κρίνναι [Refs]:—Thess. present infinitive κρεννέμεν [Refs]:—separate, put asunder, distinguish, [Refs 8th c.BC+]…
Read the full entry →κρίνω
krino
properly, to distinguish, i.e. decide (mentally or judicially); by
implication, to try, condemn, punish:--avenge, conclude, condemn,
damn, decree, determine, esteem, judge, go to (sue at the) law,
ordain, call in question, sentence to, think.
κρίνω
v.
I judge, decide, think good
κρίνω krinō 114x
pluperfect, κεκρίκει (3 sg), pr. to separate; to make a distinction between; to exercise judgment upon; to estimate, Rom. 14:5; to judge, to assume censorial power over, to call to account, Mt. 7:1; Lk. 6:37; Rom. 2:1, 3; 14:3, 4, 10, 13; Col. 2:16; Jas. 4:11, 12; to bring under question, Rom. 14:22; to judge judicially, to try as a judge, Jn. 18:31; to bring to trial, Acts 13:27; to…
Read the full entry →κρίνω Lat. cerno, to separate, part, put asunder, distinguish, Il., Xen.
to pick out, choose, Hom., Hdt., attic:—Mid. to pick out for oneself, choose, Hom., etc.: —Pass. to be chosen, Il.; perf. and aor1 part. κεκριμένος, κρινθείς picked out, chosen, Hom.
to decide disputes, id. Hom., Hdt., etc.; σκολιὰς κρίνειν θέμιστας to judge crooked judgments, i. e. to judge unjustly, Il.; κρίνουσι βόηι καὶ οὐ ψήφωι they decide the question by shouting, not by voting, Thuc.; to decide a contest for a prize, Soph., etc.; κρ. τὰς θεάς to decide their contest, i. e. judge them, Eur.:—Pass. and Mid., of persons, to have a contest decided, come to issue, Hom., etc.
to adjudge, κράτος τινί Soph.
Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
115 occurrences in the New Testament, rendered 59 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 114 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 111 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ πότερον διὰ τὰς τοῦ γηγενοῦς χρείας ἢ διὰ τὸ κρίνειν αὐτὰ βέλτιστα καὶ θαυμασιώτατα;
τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν.
ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον.
τῶν σὺν αὐτῶι κριοτάφων κατὰ Πετορζμήθιος καὶ Φαουήριος Φμόιτος καὶ Πετήσιος παντοπώλου· ἀξιοῦμεν ἡμᾶς κρίνεσθαι μετ᾽ αὐτῶν καὶ βοηθεῖσθαι ὑφ᾽ ὑμῶν τῶν κυρίων εἰδώλων καὶ τῶν σὺν ὑμῖν ἁπάντων
Μάκρωνος ἐπιστρατήγου κεχρονισμένον εἰς … ἔτος Ἀντωνίνου τοῦ κυρίου Φαρμοῦθι … , Ἡλιόδωρος εἶπεν· κέκρικεν … ἀπολύσας. Γαίωι Ἀουιδίωι Ἡλιοδώρωι ἐπάρχῳ Αἰγύπτου παρὰ Μάρκου Οὐαλερίου Γεμέλλου ἰατροῦ. παρὰ τὰ
πράσεως ἑαυτῆς ἁρπάσασα καὶ πολλὰ τῶν τούτου. ἀξιοῖ οὖν κατὰ τὰ ἐπὶ τῶν τοιούτων κεκριμένα ὑπό τε Καλπουρνιανοῦ καὶ Μαξιμιανοῦ καὶ Νεοκύδους, δικαιοδοτησάντων, Σαραπίωνα ἀποδοῦναι αὐτῷ τὴν τιμὴν καὶ
παρά is a preposition that conveys the idea of proximity, meaning 'beside' or 'from the side of.' It can take the genitive, dative, or accusative case, indicating source, location, or motion towards something. In the New Testament, it appears in contexts involving relationships, such as 'his family' (Mk 3:21) or 'from God' (Jn 9:16). The lexicons do not show significant disagreement on its usage.
παρά, prep. c. gen., dat., acc.,
with radical sense, beside.
C. gen. pers., from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל, מִיַד, מִלִּפְנֵי;] after verbs of motion, Mk 14:43, Lk 8:49, Jo 15:26, al.; after verbs of seeking, receiving, hearing, etc., Mk 8:11 12:2, Jo 4:9, 52 10:18, Phl 4:18, II Ti 1:18, Ja 1:7, al.; after passive verbs, of the agent (like ὑπό), Mt 21:42, Mk 12:11, Lk 1:37; absol., οἱ παρ’ αὐτοῦ, his family, his kinsfolk, Read the full entry →
παρά, [it neglects elision before prop. names beginning with a vowel, and (at least in Tdf.’s text) before some other words; see Tdf. Proleg. p. 95, cf. W. § 5, 1 a.; B. 10], a preposition indicating close proximity, with various modifications corresponding to the various cases with which it is joined; ef. Viger. ed. Herm. p. 643 sqq.; Matthiae § 588; Bnhdy. p. 255 sqq.; Ktihner § 440; Kriiger § 68, 34-36. It is joined I. with the GenitIvE; and as in Grk. prose writ. always with the gen. of a person, to denote that a thing proceeds from the side or the vicinity of one, or from one’s sphere of power, or from one’s wealth or store, Lat. a, ab; Germ.von ... her, von neben; French de chez; [Eng. from beside, from]; Sept. for *339D, 7°, Syxn (1S. xvii. 30); cf. W. 364 (342) sq- a. properly, with a suggestion of union of place or of residence, after verbs of coming, departing, setting out…
Read the full entry →παρά is found in the NT c. gen. (78 times), c. dat. (50 times), and c. acc. (60 times): see Proleg. p. 106. All these constructions can be freely illustrated from our sources. (1) c. gen. indicating source or origin ‘‘ from the side of,” “*from,’’ used of persons after verbs of receiving etc.: Ostr 10278 (Ptol.) (= LAZ, p. 152) ἀπέχω παρὰ σοῦ τὸ ἐπιβάλλον (cf. Lk 1515) μοι ἐκφόριον, “1 have received from you the fruit that falleth to me,” P Petr 11. τι (1)° (mid. iii/B.c.) = Witkowski’, p. 8) γίνωσκε δέ pe ἔχοντα παρὰ Φιλωνίδου (δραχμὰς) o, P Eleph 13? (B.C. 223-2) (= Witkowski’, p. 42) παραγενομένου Lav@tos ἐκομισάμην τὴν παρὰ cov ἐπιστολήν, P Tebt II. 28322 (B.c. 93 or 60) τούτου δὲ γενομ[έϊνου ἔσομαι τετευχὼς [TH]s Tapa cod ἀντιλήμψεως, ‘* for if this is done I shall have obtained succour from you” (Edd.), P Oxy IV. 742? (B.c. 2) παράλαβε παρὰ Πόθου τὸν κάλαμ[ο]ν πανα[ρ]ιθμῶι, ‘take…
Read the full entry →παρά (para) — from/with/beside.
πᾰρά [ρᾰ],
Epic dialect and Lyric poetry also παραί: shortened πάρ, in [Refs 8th c.BC+], Lyric poetry (but rarely in Trag., in Lyric poetry passages, [Refs 5th c.BC+], and in all dial ects except Attic dialect, [Refs 4th c.BC+], etc.:—preposition with genitive, dative, and accusative, properly beside: hence,
__A WITH GEN. properly denoting motion from the side of, from beside, from:
__A.I of Place, πὰρ νηῶν ἔλθωμεν [Refs 8th c.BC+]; πλευρὰ παρ᾽ ἀσπίδος ἐξεφαάνθη was exposed beside the shield,[Refs 4th c.BC+]
__A.II commonly of Persons,
__A.II.1 with Verbs of going or coming, bringing, etc., ἦλθε.. πὰρ Διός [Refs 8th c.BC+]; ὁ π. τινὸς ἥκων his messenger, [NT+5th c.BC+]; τεύχεα καλὰ φέρουσα παρ᾽ Ἡφαίστοιο from his workshop, [Refs 8th…
παρά
para
a primary preposition; properly, near; i.e. (with genitive case) from
beside (literally or figuratively), (with dative case) at (or in) the
vicinity of (objectively or subjectively), (with accusative case) to
the proximity with (local (especially beyond or opposed to) or causal
(on account of):--above, against, among, at, before, by, contrary to,
X friend, from, + give (such things as they), + that (she) had,
X his, in, more than, nigh unto, (out) of, past, save,
side...by, in the sight of, than, (there-)fore, with. In compounds it
retains the same variety of application.
παρά
Prep.
from, in the presence of
παρά para 194x
(1) gen., from, indicating source or origin, Mt. 2:4, 7; Mk. 8:11; Lk. 2:1; οἱ παρ’ αὐτοῦ, his relatives or kinsmen, Mk. 3:21; τὰ παρ’ αὐτῆς πάντα, all her substance, property, etc., Mk. 5:26. (2) dat., with, in, among, etc., Mt. 6:1; 19:26; 21:25; 22:25; παρ’ ἑαυτῷ, at home, 1 Cor. 16:2; in the sight of, in the judgment or estimation of, 1 Cor. 3:19; 2 Pet. 2:11; 3:8. (3) acc., motion, by, near…
Read the full entry →παρά from the side of, c. gen., beside, alongside of, c. dat., to the side of, motion alongside of, c. acc.
prep. with gen., dat., and acc.: Radical sense beside:
WITH GENIT. from the side of, from beside: from, φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ Il.
commonly of Persons, ἦλθε πὰρ Διός id. Il.; ἀγγελίη ἥκει παρὰ βασιλῆος Hdt.; ὁ παρά τινος ἥκων his messenger, Xen.
issuing from a person, γίγνεσθαι παρά τινος to be born from him, Plat.; when it follows a Noun, a particip. may be supplied, ἡ παρὰ τῶν ἀνθρώπων δόξα glory from (given by) men, id. Plat.; τὸ παρ᾽ ἐμοῦ ἀδίκημα done by me, Xen.; παρ᾽ ἑαυτοῦ διδόναι to give from oneself, i. e. from one's own means, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
195 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 192 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.
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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Μεσορὴ ε ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 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 501 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 307 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.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
νεκρός is an adjective meaning 'dead,' derived from a root associated with corpses. It describes both literal death and metaphorical states, such as spiritual death or being inactive. In the New Testament, it appears in various contexts, including references to the dead (e.g., Mt 11:5) and spiritual conditions (e.g., Ro 6:13). The word can also function as a noun, referring to the dead as a group.
νεκρός, -d, -dv, (akin to the Lat. neco, nex [fr. ἃ r. signifying ‘to disappear’ ete.; cf. Curtius § 93; Fick i. p. , 123; Vanitek p. 422 sq.]), Sept. chiefly for n>; dead, » i.e. 1. prop. a. one that has breathed his last, lifeless: Mt. xxviii. 4; Mk. ix. 26; Lk. vii. 15; Acts v. 10; xx. 9; xxviii. 6; Heb. xi. 35; Rev.i. 17; ἐπὶ νεκροῖς, if men are dead (where death has occurred [see ἐπί, B. 2 ἃ. €. p. 233
νεκρός (nekros) — dead.
νεκρός, ὁ
(of a woman, [Refs 4th c.BC+], corpse, [Refs 8th c.BC+]: as substantive, in early writers always of mankind, νεκροὺς συλήσετε τεθνηῶτας [Refs 8th c.BC+]: frequently of those killed in battle, τοὺς ν. ὑποσπόνδους ἀνείλοντο [Refs 5th c.BC+]; later, of a fish, ν. ἰχθύος [Refs 1st c.AD+]
2. dying person, μυχθισμὸς νεκρῶν [Refs 5th c.BC+]
3. metaphorically, ὁ υἱός μου ν. ἦν καὶ ἀνέζησε [NT]
4. in plural, the dead, as dwellers in the nether world, κλυτὰ ἔθνεα νεκρῶν [NT+8th c.BC+]
II. as adjective νεκρός, ά, όν, dead, first in [Refs 5th c.BC+]; ν. σώματα Mitteis [Refs 5th c.BC+] (but also τὰ τῶν ν. σώματα [Refs 5th c.BC+]: comparative -ότερος[Refs 1st c.AD+]
νεκρός
nekros
from an apparently primary nekus (a corpse); dead (literally or
figuratively; also as noun):--dead.
νεκρός, ά, όν
Adj
dead, a corpse
νεκρός nekros 128x
dead, without life, Mt. 11:5; 22:31; met. νεκρός τινι, dead to a thing, no longer devoted to, or under the influence of a thing, Rom. 6:11; dead in respect of fruitlessness, Jas. 2:17, 20, 26; morally or spiritually dead, Rom. 6:13; Eph. 5:14; dead in alienation from God, Eph. 2:1, 5; Col. 2:13; subject to death, mortal, Rom. 8:10; causing death and misery, fatal, having a destructive power, Read the full entry →
νεκρός νεκρός, οῦ, ὁ, = νέκυς a dead body, corpse, Hom., etc.: —in pl. the dead, as dwellers in the nether world, Od.; τοὺς ἑαυτῶν ν. their own dead, of those killed in battle, Thuc.
as adj., νεκρός, ή, όν, dead, Pind.:— comp. -ότερος Anth.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
132 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 128 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 34 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„Ζῶμεν τὸν ἐκείνων θάνατον, τεθνήκαμεν δὲ τὸν ἐκείνων βίον," ὡς νῦν μέν, ὅτε ζῶμεν, τεθνηκυίας τῆς ψυχῆς καὶ ὡς ἂν ἐν σήματι τῷ σώματι ἐντετυμβευμένης, εἰ δὲ ἀποθάνοιμεν, τῆς ψυχῆς ζώσης τὸν ἴδιον βίον καὶ ἀπηλλαγμένης κακοῦ καὶ νεκροῦ συνδέτου τοῦ…
ἔνθεν ὁ Κάις παροξυνθεὶς ἐπὶ τῷ προτετιμῆσθαι τὸν Ἄβελον ὑπὸ τοῦ θεοῦ κτείνει τὸν ἀδελφὸν καὶ τὸν νεκρὸν αὐτοῦ ποιήσας ἀφανῆ λήσειν ὑπέλαβεν.
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
εἰς τὰ παρατυχόντα μέρη τοῦ σώματος ἐγκύῳ οὔσῃ ὥστε παρʼ αὐτῇ ἐκτέτρωται τὸ βρέφος νεκρὸν ὥστε αὐτὴν κατακλινῆ εἶναι καὶ κινδυνεύειν τοῦ ζῆν. διὸ ἀξιῶ γράψαι τοῖς τῆς Ὠξυρύνχων
τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι ἀπʼ ὠμοτοκετοῦ· ἔτεκεν γὰρ ὀκτὼ μηνῶν παιδίον νεκρὸν καὶ τέσσαρας ἡμέρας ἐπέζωσε καὶ μετὰ ταῦτα τετελεύτηκεν καὶ περιεστάλη ὑφʼ ἡμῶν καὶ τοῦ
δυνασθῶ ἀναπλεῦσαι βουλεύομαι αὐτὴν ὥδε θάψαι πρόσδεξαι αὐτὴν ἐν τῷ ἄρτι ἐρχομένῳ πλοίῳ τῶν νεκρῶν πέμψον μοι ταχύτερον ἵνα ἰσχύσω ἀναβῆναι μετὰ τὴν ἑορτήν. ταῦτα λέγει Ἀφροδισία τῷ πατρὶ
The Greek word ἐγείρω (*egeirō*) means to awaken or arouse, both literally and metaphorically. It encompasses a range of meanings, including waking from sleep, raising from the dead, and stirring oneself to action. In the New Testament, it frequently refers to resurrection and spiritual awakening, appearing in verses like John 5:21 and Romans 13:11. The lexicons note its use in various contexts, including raising buildings and stirring up emotions.
ἐγείρω, [in LXX for קוּם, etc. ;] trans. (imperat. ἔγειρε used intransitively, Mt 9:5, Mk 2:11, al.);
to awaken, arouse from sleep: Mk 4:38, Ac 12:7; metaph., of spiritual awakening, Ro 13:11 (pass.), Eph 5:14; pass., to be aroused, wake up: Mt 25:7, Mk 4:27; ἀπὸ τ. ὕπνου, Mt 1:24.
Read the full entry →ἐγείρω. OGTS 6778 (early ii/A.D.) οἱ ἐγείραντες τὴν οἰκοδομὴν τοῦ πυλῶνος. With the use of the verb in Mk 138 and parallels, Boll (Offenéarung, p. 131) compares Catal. VII. p. 51 f. 72 ἐγερθήσονται κατὰ τῆς βασιλείας, but notes that it is “ zweiter Hand.” An interesting example of the word is found in the much-discussed Logion of Jesus No. 5 (P Oxy I. 1) ἔγειίρ]ον τὸν λίθο(ν) κἀκεῖ εὑρήσεις pe. For possible references to this saying in the Glossaries, see a note by Reitzenstein in ZVT7V’ vi. p. 203. von
ἐγείρω (egeirō) — to arise.
ἐγείρω,
Aeolic dialect infinitive ἐγέρρην [Refs 7th c.BC+]: Epic dialect imperfect ἔγειρον [Refs 8th c.BC+]: future ἐγερῶ [Refs 5th c.BC+]aorist ἤγειρα, Epic dialect ἔγ- [Refs 8th c.BC+]: perfect ἐγήγερκα [Refs 2nd c.AD+]: pluperfect -κειν [Refs 1st c.AD+]:—passive, [Refs 5th c.BC+]: future ἐγερθήσομαι [Refs 2nd c.AD+]: aorist ἠγέρθην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ἔγερθεν variant for{ἄγ}. in [Refs 8th c.BC+]perfect ἐγήγερμαι variant in [Refs 5th c.BC+]: pluperfect ἐγήγερτο [Refs 2nd c.AD+] also, in passive sense, poetry aorist ἠγρόμην (ἐξ-) [Refs 5th c.BC+]; 3rd.pers. singular ἔγρετο, imperative ἔγρεο, [Refs 8th c.BC+]; 2nd pers. singular subjunctive ἔγρῃ [Refs 8th c.BC+]infinitive ἐγρέσθαι (frequently written ἔγρεσθαι, as if from a present ἔγρομαι, compare ἔγρω)[Refs]; participle ἐγρόμενος [Refs 4th c.AD+]: intransitive…
Read the full entry →ἐγείρω
egeiro
probably akin to the base of 58 (through the idea of collecting one's
faculties); to waken (transitively or intransitively), i.e. rouse
(literally, from sleep, from sitting or lying, from disease, from
death; or figuratively, from obscurity, inactivity, ruins,
nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise
(again, up), stand, take up.
see GREEK for 58
ἐγείρω
v.
I wake, arouse, raise up
ἐγείρω egeirō 144x
to excite, arouse, awaken, Mt. 8:25; mid. to awake, Mt. 2:13, 20, 21; met. mid. to rouse one’s self to a better course of conduct, Rom. 13:11; Eph. 5:14; to raise from the dead, Jn. 12:1; and mid. to rise from the dead, Mt. 27:52; Jn. 5:21; met. to raise as it were from the dead, 2 Cor. 4:14; to raise up, cause to rise up from a prone posture, Acts 3:7; and mid. to rise up,
ἐγείρω Root ΕΓΕΡ ἐγρήγορα used as pres, the pluperfect serves as an imperfect. Act. to awaken, wake up, rouse, Il., Trag.
to rouse, stir up, ἐγείρειν Ἄρηα to stir the fight, Il., etc.
to raise from the dead, NTest.; or from a sick bed, id. NTest.
to raise or erect a building, id. NTest.
Pass., with perf. act. ἐγρήγορα, to awake, Od., Hdt., etc.: in aor2 also to keep watch or vigil, Il.:—in perf. to be awake, Hom., attic
to rouse or stir oneself, be excited by passion, Hes., Thuc.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
143 occurrences in the New Testament, rendered 62 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 143 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 35 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.
ἡνίκα δ’ ἂν μέλλωσιν ἐπιτέλλειν, ἄμητον εὐαγγελίζονται, καὶ ἐπιτείλασαι χαίροντας γεωπόνους πρὸς συγκομιδὴν τῶν ἀναγκαίων ἐγείρουσιν·
ἔκλαυσαν δὲ ταῦτα παθόντας αὐτοὺς οἱ κωμῆται, καὶ πένθος ἐπʼ αὐτοῖς ἤγειραν οἷον εἰκὸς ἐπὶ θεοπέμπτῳ κακῷ καὶ τὸν ἴδιον ἕκαστος ἀπεθρήνει·
Ὅτε οὖν ἐτέλεσεν ἀναγινώσκουσα καὶ ἠγέρθη ἀπὸ τῆς καθέδρας, ἦλθαν τέσσαρες νεανίαι καὶ ἦραν τὴν καθέδραν καὶ ἀπῆλθον πρὸς τὴν ἀνατολήν.
τὸ κοράσιν τὸν πόδα ἐξέκλασεν δερομένη ὑπ’ αὐτοῦ καὶ κατεσχάσται καὶ ἀργεῖ. οὐ δύναται ἐγερθῆναι ἐκ τοῦ κραβάττου. ἄσπασαι Μάξιμον καὶ Βεζανα καὶ Φρόντωναν ε … … … ον
ἕως ἔρχωμαι καὶ κρινῶ μετʼ αὐτοῦ. οὐδεὶς γὰρ εἰσῆλθεν εἰ μὴ αὐτός. καὶ ἐγὼ ἐγερθεὶς πρωῒ ζητήσας καὶ οὐχ εὗρον. οὐδείς μοι κομειᾶτον ἔδωκεν ὡς εὐκαιρίαν σχῶ. ἄσπασε τὴν
τούτῶν πίστεις ἔχω Μενάνδρωι τὰ γράμματα ἐν στήλαιν δυοῖν ἔμπροσθεν ἱδρυμέναιν τοῦ νεώ, ὃν ἤγειραν ἐκεῖνοι τῶι Ἀπόλλωνι. καί μοι λαβὼν ἀνάγνωθι ταῖν στήλαιν τὰ ἀντίγραφα· ὑπὲρ βασιλέως Πτολεμαίου