Ephesians 4:28 — Word Study
N1904ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
BSAwhoho is stealingkleptō▸ [as a habit, in the past] no longermēketi [never again, completely stop] he should steal,kleptō▸ rathermallon howeverde he should toilkopiaō▸ [labor, do honest work] workingergazomai▸ <the>ho with [their] own handscheir [with his own effort, skill] what [is] good, [beneficial, righteous] so thathina he may have [something]echō▸ to impartmetadidōmi▸ [give, impart] to the [one]ho needchreia [who is lacking, suffering want] having.echō▸
| Greek | English | Parsing |
|---|---|---|
| ὁ | who | Article, nominative, singular |
| κλέπτων | is stealing | Verb, present, active |
| μηκέτι | no longer | Adverb, negative |
| κλεπτέτω, | he should steal, | Verb, present, active |
| μᾶλλον | rather | Adverb |
| δὲ | however | Conjunction |
| κοπιάτω | he should toil | Verb, present, active |
| ἐργαζόμενος | working | Verb, present, no voice stated |
| ταῖς | <the> | Article, accusative, singular |
| ἰδίαις | with [their] own | |
| χερσὶν | hands | Noun, dative, plural |
| τὸ | what | |
| ἀγαθόν, | [is] good, | |
| ἵνα | so that | Conjunction |
| ἔχῃ | he may have [something] | Verb, present, active |
| μεταδιδόναι | to impart | Verb, present, active |
| τῷ | to the [one] | Article, dative, singular |
| χρείαν | need | Noun, accusative, singular |
| ἔχοντι.¶ | having. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need. |
| KJV | Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. |
| ASV | Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need. |
| YLT | whoso is stealing let him no more steal, but rather let him labour, working the thing that is good with the hands, that he may have to impart to him having need. |
| WEB | Let him who stole steal no more; but rather let him labor, producing with his hands something that is good, that he may have something to give to him who has need. |
| BBE | Let him who was a thief be so no longer, but let him do good work with his hands, so that he may have something to give to him who is in need. |
Where they part company is κλέπτων — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that elaborate on the actions and intentions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbκλέπτω
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 — Ephesians 4:28
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Christian Livinggenerated
Ephesians 4:28 addresses the behavior of those who have previously stolen, urging them to abandon that practice and engage in honest work instead. Paul emphasizes the importance of contributing positively to the community by sharing with those in need. This teaching aligns with the broader message of living a life that reflects Christ's values and serves others, as also seen in 1 Thessalonians 4:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:15–17 | You shall not steal. |
| 2 | Exodus 21:16 | Whoever kidnaps another man must be put to death, whether he sells him or the man is found in his possession. |
| 3 | Proverbs 30:9 | Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God. |
| 4 | Jeremiah 7:9 | Will you steal and murder, commit adultery and perjury, burn incense to Baal, and follow other gods that you have not known, |
| 5 | Hosea 4:2 | Cursing and lying, murder and stealing, and adultery are rampant; one act of bloodshed follows another. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — κλέπτων, kleptōgenerated
The word κλέπτων is a present active participle of the verb kleptō, which means 'to steal'. It describes someone who is currently engaged in the act of stealing, indicating a habitual action.
In this context, it highlights the need for a change in behavior, moving from theft to honest work. The participial form emphasizes the ongoing nature of the action, suggesting that the individuals addressed have been characterized by stealing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase has been stealing. The KJV and ASV use stole, while the YLT and WEB say who stole, presenting the action in a more past-oriented way.
The translations differ in how they express the command to stop stealing. The BSB and others use must steal no longer, while the KJV says steal no more, both conveying the same essential instruction but with slight variations in phrasing.
Sentence Structuregenerated
The main clause of the verse is governed by the finite verb κλέπτων, is stealing, which is modified by an adverbial clause indicating cessation: μηκέτι, no longer. The verse also includes a second main verb κοπιάτω, he should toil, which introduces the imperative to work.
The structure shows a clear transition from the negative command against stealing to the positive exhortation to labor, illustrating a shift from wrongdoing to constructive behavior.
Septuagint Backgroundgenerated
κλέπτω corresponds to the Hebrew גָּנַב, both meaning 'to steal'. This connection highlights the continuity of moral teachings regarding theft from the Old Testament to the New Testament.
The Septuagint often addresses issues of theft, reinforcing the seriousness of the command against stealing found in the Ten Commandments, such as in Exodus 20:15.
In plain words — the whole versegenerated
Ephesians 4:28 tells us that those who have stolen should stop stealing and instead work hard to do good. This way, they can help others in need by sharing what they have.
Frequently Asked Questionsgenerated
It means to completely stop the habit of stealing and to turn towards honest work instead.
Working and doing good not only supports oneself but also allows one to help those who are in need.
You can apply this by ensuring that your actions contribute positively to your community and by being generous to those who are less fortunate.
It emphasizes the value of honest labor and personal effort in providing for oneself and others.
Reflection Questionsgenerated
- What are some ways I can contribute positively to my community?
- How can I ensure that my work reflects my values as a Christian?
- In what areas of my life do I need to stop negative behaviors and replace them with positive actions?
- How can I be more generous to those in need around me?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on this verse, discussing the ethical implications of stealing and the call to honest labor.
Let him that stole, steal no more; but rather let him labour, working that which is good "(and to work is to labour in seeking the truth; for it is accompanied with rational well-doing), "that ye may have to give to him that has need"Early Church Fathers on Ephesians 4 →
Sin does not consist in simply committing sin but persisting in it. If so, there is always a place for repentance. There is a place for correction.Early Church Fathers on Ephesians 4 →
Those who live in the midst of this life’s intense business appear to be forced, for the sake of food and necessary provisions, to buy and sell certain things and to seek unfair profit from business.Early Church Fathers on Ephesians 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ephesians 4:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet him that stole steal no more,.... Stealing, or theft, is a fraudulent taking away of another man's goods, without the knowledge and will of the owner, for the sake of gain; to which evil may be
Read John Gill on Ephesians 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
Read Robert Jamieson on Ephesians 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet him that stole steal no more; stealing is understood largely for seeking our own gain by any way, defrauding others, whether by taking away, or unjustly detaining what is theirs. But rather let him labour; i.e. diligently and industriously, as the word imports. Idleness is condemned as tending to theft. Working with his hands; as the only instrument by which most arts and trades are exercised. The thing which is good; not in any unlawful way, but in an honest calling. That he may have to give to him that needeth; that he may have not only whereupon to live, and prevent stealing, but wherewith to help those that want, .
Read Matthew Poole on Ephesians 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Ver. 28. Let him labour, working, &c.] This is the best remedy against poverty, which often prompts a man to theft, Proverbs 30:9. The Grand Turk himself must be of some trade (Peacham); and Seneca said he had rather be sick in his bed than idle. How much more should "all ours learn to maintain good works for necessary uses, that they be not unfruitful!" Titus 3:14. That he may have to give] Day labourers then must do somewhat for the poor. And indeed, alms should not be given until it "sweat in a man’ s hand," saith he, in the Book of…
Read John Trapp on Ephesians 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Let him that stole (properly, the stealer) steal no more. . . .—In this verse St. Paul treats dishonesty, virtually, although less distinctly, from the same point of view as before. For he is not content with forbidding it, or even with forbidding it as fatal to society; but he directs that it be superseded by the opposite spirit of self-sacrifice, working in order to give to others what is honestly our own, as the fruit of the labour of “our own hands.” In that direction there is a profound wisdom, in striking at the root of that exclusive selfishness which so often and so naturally exhibits itself in dishonesty. But we note in it also a peculiar harmony with the great doctrine of…
Read Charles John Ellicott on Ephesians 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Let him that stole steal no more] It is supposed that, among the rabbins, stealing was not entirely discountenanced, provided a portion was given to the poor. The apostle here teaches them a different doctrine: as they should speak truth every man with his neighbour, so they should in every respect act honestly, for nothing contrary to truth and righteousness could be tolerated under the Christian system. Let no man, under pretence of helping the poor, defraud another; but let him labour, working with his hands to provide that which is good, that he may have to give to him who is in necessity. Stealing, overreaching, defrauding, purloining, &c., are consistent with no kind of…
Read AdamClarke on Ephesians 4 →CambridgeThe Cambridge Bible for Schools and Colleges28. him that stole] Another moral inference from Christian incorporation. Here again, as above (see on Ephesians 4:25), and more obviously than ever, the Christian aspect of the duty has also a universal reference.—The Gr. is a present participle, and may equally well be rendered him that stealeth. It is possible, surely, that St Paul (like many a modern missionary and pastor) was prepared to find inconsistency so serious in the Christian community as to warrant the assumption of present thieving in some cases. (See above on Ephesians 4:25). Such things were surely to be found in the early Corinthian Church.The duty of strict restitution is not explicitly mentioned here. But in the Epistle…
Read Cambridge on Ephesians 4 →Albert Barnes1798–1870Barnes' Notes on the BibleLet him that stole steal no more - Theft, like lying, was, and is, almost a universal vice among the pagan.
Read Albert Barnes on Ephesians 4 →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
He who has been stealing must steal no longer, but must work, doing good with his own hands, that he may have something to share with the one in need.
Let him who stole steal no more; but rather let him labor, producing with his hands something that is good, that he may have something to give to him who has need.
He who has been stealing must steal no longer, but must work, doing good with his hands, that he may have something to share with the one in need.
The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need.
Tyndale line
Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need.
Let him that stole steal no more: but rather let him labour, working with his hands the thing that is good, that he may have whereof to give to him that hath need.
Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth.
Let him that stole, steale no more: but let him rather labour, and worke with his handes the thing which is good, that hee may haue to giue vnto him that needeth.
Strictly literal
Let the stealer steal no more, but rather let him toil, working what is honest with [his] hands, that he may have to distribute to him that has need.
whoso is stealing let him no more steal, but rather let him labour, working the thing that is good with the hands, that he may have to impart to him having need.
whoever is stealing let him no longer steal, but rather let him labor, working the thing that is good with the hands, that he may have to impart to him having need.
The one who had been stealing must steal no longer. He must labor, doing useful work with his hands, so that he may have something to share with those who are in need.
From the Latin
He that stole, let him now steal no more; but rather let him labour, working with his hands the thing which is good, that he may have something to give to him that suffereth need.
Simplified
Thieves, stop your stealing, and do honest, productive work with your hands, so you'll have something to give to those who need it.
Let him who was a thief be so no longer, but let him do good work with his hands, so that he may have something to give to him who is in need.
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.
qui furabatur, jam non furetur : magis autem laboret, operando manibus suis, quod bonum est, ut habeat unde tribuat necessitatem patienti.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܝܢܐ ܕܓܢܒ ܗܘܐ ܡܟܝܠ ܠܐ ܢܓܢܘܒ ܐܠܐ ܢܠܐܐ ܒܐܝܕܘܗܝ ܘܢܦܠܘܚ ܛܒܬܐ ܕܢܗܘܐ ܠܗ ܠܡܬܠ ܠܡܢ ܕܣܢܝܩ
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.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
The standard critical text of the New Testament.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
The previous edition, still widely cited.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
The Society of Biblical Literature edition, freely licensed.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς — χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
The edition that turned scholarship toward the earliest manuscripts.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
An independent critical text built from the oldest witnesses then known.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
A recent critical edition following documentary evidence closely.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς — χερσὶν — — ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
The reading of the majority of surviving manuscripts.
ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς — χερσὶν — — ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἰδίαις with [their] own | NA28, NA27, Tyn, SBL, Treg | WH, TR, Byz |
| τὸ what | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἀγαθόν, [is] good, | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 Ephesians 4:28
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-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
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 κλέπτω (i.e., *klepto*) means 'to steal' and is used in various contexts, including to take away stealthily. It appears in several New Testament verses, such as Matthew 6:19 and 19:18, and can also imply deception or concealment in broader literature. The entries show a consistent understanding of the term as related to theft and secretive actions.
κλέπτω; fut. κλέψω (Sept. also in Ex.xx.14; Lev. xix. 11; Deut. v. 19, for κλέψομαι more com. [(?) ef. Veitch s. νι: Kiihner § 343 s. v., i. 848] in prof. auth.) ; 1 aor. ἔκλεψα; [fr. Hom. down]; Sept. for 333; a. lo steal; absol. to commit a theft: Mt. vi. 19 sq.3 xix. 18 ; Mk. x. 19; Lk. xviii. 20; Jn. x. 10; Ro. ii. 215 xiii. 9; Eph. iv. 28. b. trans. fo sleal i. 6. take away by stealth: twa, the dead body of one, Mt. xxvii. 64; xxviii. 13.
κλέπτω. P Ryl 11. 13..8 (A.D. 34) ἐκλέπη po(v) ἐν τῇ κώμῃ Os illustrates a late form of the aor. pass.: cf. 76. 1374 (Α.Ὁ. 34), 140% (A.D. 36). P Oxy III. 4724 (c. a.p. 130) is worth recording, as showing three different parts of the verb —tav λέγωσιν δοῦλον Σμάραγδον ἀνεύρετον γε[ γ]ονέναι αὐτὸν αἰτίαν ἔχοντα τοῦ τὴν πίστιν κεκλοφέναι, φη[σ]ὶν δοῦν καὶ πίστιν γεγονέναι ἵνα κλεπῇ, οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ ἀρχὴν γενόμενον μὴ δύνατον δ᾽ εἶναι, ‘if they say that the slave Smaragdus has disappeared being himself accused of having stolen the mortgage—he only
κλέπτω (kleptō) — to steal.
κλέπτω,
Ionic dialect imperfect κλέπτεσκον [Refs 5th c.BC+]: future κλέψω [Refs 5th c.BC+]: aorist ἔκλεψα [Refs 8th c.BC+]: perfect κέκλοφα [Refs 5th c.BC+]; later participle κεκλεβώς [Refs 1st c.BC+]:—passive, aorist 1 ἐκλέφθην [Refs 5th c.BC+]aorist 2 ἐκλάπην [ᾰ] [Refs 5th c.BC+]; later participle κλεπείς [Refs 2nd c.AD+]: perfect κέκλεμμαι [Refs 5th c.BC+]. (Cf. Latin clèpere, Gothic hlifan (κλέπτειν), hliftus (κλέπτης)):—steal, with accusative or absolutely, [Refs 8th c.BC+]; τῆς γενεῆς ἔκλεψε from that breed Anchises stole, i.e. foals of that breed,[Refs 6th c.BC+]; carry off, κλέψεν Μήδειαν [Refs 5th c.BC+]; πυρὸς σέλας κ., of Prometheus, [Refs 5th c.BC+]; κ. τοὺς μηνύοντας spirit away the deponents, [Refs 5th c.BC+]; ἐξ ἐπάλξεων πλεκταῖσιν ἐς γῆν σῶμα κ. let it down secretly, [Refs 5th c.BC+]; κ. μορφάς, of painters, steal forms (by…
Read the full entry →κλέπτω
klepto
a primary verb; to filch:--steal.
κλέπτω
v.
I steal
κλέπτω to steal, filch, purloin, Hom., etc.; τῆς γενεῆς ἔκλεψε from that breed Anchises stole, i. e. stole foals of that breed, Il.; σῶμα κλ. to let it down secretly, Eur.
in part. act. thievish, κλέπτον βλέπει he has a thief's look, Ar.
to cozen, cheat, deceive, beguile, Il., Hes., etc.:—Pass., προβαίνει κλεπτόμενος he goes on blindfold, Hdt.
like κρύπτω, to conceal, keep secret, disguise, Pind., Soph., Eur., etc.
to do secretly or treacherously, κλ. σφαγάς to perpetrate slaughter secretly, Soph.; κλ. μύθους to whisper malicious rumours, id. Soph.; κλέπτων ἢ βιαζόμενος by fraud or force, Plat.
to seize or occupy secretly, Xen.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
ste'-ling.
See CRIMES; PUNISHMENTS.
Stealing
See THEFT.
→ See THEFT
13 occurrences in the New Testament, rendered 10 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.
ἀλλ’ ὥσπερ ὁ τρίβων ἑαυτὸν καὶ τρίβεται καὶ ὁ ἐκτείνων ἑαυτὸν καὶ ἐκτείνεται — τήν τε γὰρ τοῦ δρῶντος δύναμιν καὶ τὸ τοῦ ὑπομένοντος πάθος αὐτὸς ἐκδέχεται —, οὕτως ὁ κλέπτων τὰ θεοῦ καὶ ἑαυτῷ ἐπιγράφων ὑπὸ τῆς ἑαυτοῦ ἀθεότητός τε καὶ οἰήσεως…
ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν Ῥωμαίων.
οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον.
κατοικούντων ἐν κώμηι … προειρημένηι κώμηι τῆι δὲ … δὲ βοός μου λυθεις … κλέπτουσιν … υσαν αὐτὴν … … βουσιν ευι … … … ήγαγον … … υνχωρων
ταψ … ῆσαι τῷ ὀνηλάτῃ αἰτοῦσιν … ς … … … αὐτὸν ὅτι καθάπαξ κλέπτουσιν. παρακαλῶ σε οὖν πέμψαι Ἑρμανίᾳ τῶι μετὰ τοῦ ὄνου εχ εἴκοσι ζεύγη καὶ καλάθιν
ες … εἰδόσιν, εἴ τις μετὰ ταῦτά μου τὰ γράμματα ἐξελεγχθείη ἢ ἐκ κλέπτων τινὰς ἢ τοῦ λογιστηρίου ἀφειμένος δίκην ὑπὲρ τῆς ἀπιστείας ὑφέξει. ἔξεστιν μὲν πᾶσιν τοῖς
The Greek word μηκέτι (mēketi) is an adverb meaning 'no more' or 'no longer,' formed from μή and ἔτι. It is used in various grammatical constructions, including with subjunctives, imperatives, and infinitives. The New Testament references include Mark 1:45 and Romans 6:6, among others.
μηκέτι
(< μή, ἔτι),
adv.,
μηκέτι, (fr. μή and ἔτι), adv., employed in the same constructions as μή; no longer; no more; not hereafier: a. with 3 pers. sing. 2 aor. subj. Mt. xxi. 19 RGTrtxt. with 2 pers. sing. Mk. ix. 25. b. with 1 pers. plur. pres. subj. Ro. xiv. 13. c. with a pres. imperative: [Lk. viii. 49 LT Trtxt. WH]: Jn. v. 14; ν 111. 11; Eph. iv. 28; 1 Tim. v. 23. d. with the optative: Mk. xi. 14. 6. ἵνα μηκέτι: 2 Co. v.15; Eph. iv. 14. f. with an infin. depending —on another verb: on βοῶ (em 80a), Acts xxv. 24; on ἀπειλῶ, Acts iv. 17; on λέγω κ. μαρτύρομαι, Eph. iv. 17; on εἰς τό, 1 Pet. iv. 2; on ὥστε, Mk. i. 45; ii. 2; τοῦ μηκέτι δουλεύειν, Ro. vi. 6. g. witha ptep.: Acts xiii. 34 [ef. W. § 65, 10]; Ro. xv. 23; 1 Th. iii. 1. h. οὐ μηκέτι (see μή, LV. 2): with 2 aor. subj. Mt. xxi. 19 L T Trmrg. WH.
μηκέτι. For ἵνα μηκέτι, as in 2 Cor 515, Eph 475, cf. P Oxy III. 5283 (ii/A.p.) τούτους τοὺς λόγους λέγεις ἥνα (/. ἵνα) μηκέτι [[{Φπιστευθῶ μου τὴν ἐνβολ[ήν, ‘you say this to prevent my being believed any longer with regard to my embarkation (?) ” (Edd.). As showing that μή with the pres. imper. must not be pressed as necessarily meaning ‘‘ cease from doing something’’ (cf. Pro/eg. p. 125f.), Mr. H. Ὁ. Naylor draws our attention to the ἔτι in 1 Tim 553 μηκέτι ὑδροπότει. “1 Paul thought that there could be no ambiguity in μὴ ὑδροπότει, why should he insert ἔτι at all? Surely it is obvious that μὴ 48. mzght be a warning against an act not begun, and therefore ἔτι is essential (in Paul’s Greek) to make the sense ‘ cease drinking water’ obvious at first…
Read the full entry →μηκέτι (mēketi) — never again.
μηκέτι,
adverb, (formed from μή, ἔτι, with κ inserted on a false analogy with οὐκέτι) no more, no longer, no further, [Refs 8th c.BC+]
μηκέτι
meketi
from 3361 and 2089; no further:--any longer, (not) henceforth,
hereafter, no henceforward (longer, more, soon), not any more.
see GREEK for 3361
see GREEK for 2089
μηκέτι
Neg.adv.
no longer
μηκέτι mēketi 22x
no more, no longer, Mk. 1:45; 2:2
μηκέτι formed from μή, ἔτι, with κ inserted no more, no longer, no further, Hom., etc.
Adv-N — Adverb · negativeadverb — it qualifies the verb, and never changes form.
ADV-N ADVerb or adverb and particle combined Negative
22 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 22 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
οἷον ἐὰν κάλλος ἰδὼν αἱρεθῇς αὐτῷ καὶ μέλλῃς πταίειν περὶ αὐτό, φύγε λαθὼν ἀπὸ τῆς φαντασίας αὐτοῦ καὶ μηκέτι ἀναγγείλῃς τῷ νῷ, τουτέστι μὴ ἐπιλογίσῃ πάλιν μηδὲ μελετήσῃς·
Ὑπὸ δὴ τοῦτον τὸν καιρὸν οἱ Σοδομῖται πλήθει καὶ μεγέθει χρημάτων ὑπερφρονοῦντες εἴς τε ἀνθρώπους ἦσαν ὑβρισταὶ καὶ πρὸς τὸ θεῖον ἀσεβεῖς, ὡς μηκέτι μεμνῆσθαι τῶν παρʼ αὐτοῦ γενομένων ὠφελειῶν, εἶναί τε μισόξενοι καὶ τὰς πρὸς ἄλλους ὁμιλίας…
ἴδε ὅτι ἄρα τότε καλῶς καταπαυόμενοι ἁγιάσομεν αὐτήν, ὅτε δυνησόμεθα αὐτοὶ δικαιωθέντες καὶ ἀπολαβόντες τὴν ἐπαγγελίαν, μηκέτι οὔσης τῆς ἀνομίας, καινῶν δὲ γεγονότων πάντων ὑπὸ κυρίου: τότε δυνησόμεθα αὐτὴν ἁγιάσαι, αὐτοὶ ἁγιασθέντες πρῶτον.
τιμιωτάτωι χαίρειν. ὡς ἐπέτρεψάς μοι κατεργάσασθαι τὴν χερσάμπελον ἐποίησα. ὕστερον ἐπέτρεψάς μοι διὰ λόγον μηκέτι κατέργασαι μετὰ τὸ ἐμὲ δαπανῆσαι ἀπὸ τῆς συμφωνίας ἧς ἐποίησας πρὸς τοὺς ἐργάτας δ
κρατίστῳ ἐπιστρατήγωι παρὰ Πα … νος Ἡρακλείδου τοῦ Διδύμου ἀπὸ τῆς μητροπόλεως τοῦ Ἀρσινοείτου. μηκέτι ἄλλο πρᾶγμα δέεται τῆς σῆς τοῦ κυρίου μισοπονηρίας ἢ καὶ τὸ ἡμέτερον. ἔχει δὲ
Μουσσίου Αἰμιλιανοῦ τοῦ διασημοτάτου τεταγμένων, ἃς καὶ νῦν ὑμῖν δείξω, περὶ τοῦ ἐνοχλεῖν μοι μηκέτι περὶ λειτουργιῶν ἀδυνάτῳ καὶ τῷ σώματι ἀσθενεῖ ὄντι, τοῖς ἀναλώμασι δὲ τελῶ
The Greek word κλέπτω (i.e., *klepto*) means 'to steal' and is used in various contexts, including to take away stealthily. It appears in several New Testament verses, such as Matthew 6:19 and 19:18, and can also imply deception or concealment in broader literature. The entries show a consistent understanding of the term as related to theft and secretive actions.
κλέπτω; fut. κλέψω (Sept. also in Ex.xx.14; Lev. xix. 11; Deut. v. 19, for κλέψομαι more com. [(?) ef. Veitch s. νι: Kiihner § 343 s. v., i. 848] in prof. auth.) ; 1 aor. ἔκλεψα; [fr. Hom. down]; Sept. for 333; a. lo steal; absol. to commit a theft: Mt. vi. 19 sq.3 xix. 18 ; Mk. x. 19; Lk. xviii. 20; Jn. x. 10; Ro. ii. 215 xiii. 9; Eph. iv. 28. b. trans. fo sleal i. 6. take away by stealth: twa, the dead body of one, Mt. xxvii. 64; xxviii. 13.
κλέπτω. P Ryl 11. 13..8 (A.D. 34) ἐκλέπη po(v) ἐν τῇ κώμῃ Os illustrates a late form of the aor. pass.: cf. 76. 1374 (Α.Ὁ. 34), 140% (A.D. 36). P Oxy III. 4724 (c. a.p. 130) is worth recording, as showing three different parts of the verb —tav λέγωσιν δοῦλον Σμάραγδον ἀνεύρετον γε[ γ]ονέναι αὐτὸν αἰτίαν ἔχοντα τοῦ τὴν πίστιν κεκλοφέναι, φη[σ]ὶν δοῦν καὶ πίστιν γεγονέναι ἵνα κλεπῇ, οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ ἀρχὴν γενόμενον μὴ δύνατον δ᾽ εἶναι, ‘if they say that the slave Smaragdus has disappeared being himself accused of having stolen the mortgage—he only
κλέπτω (kleptō) — to steal.
κλέπτω,
Ionic dialect imperfect κλέπτεσκον [Refs 5th c.BC+]: future κλέψω [Refs 5th c.BC+]: aorist ἔκλεψα [Refs 8th c.BC+]: perfect κέκλοφα [Refs 5th c.BC+]; later participle κεκλεβώς [Refs 1st c.BC+]:—passive, aorist 1 ἐκλέφθην [Refs 5th c.BC+]aorist 2 ἐκλάπην [ᾰ] [Refs 5th c.BC+]; later participle κλεπείς [Refs 2nd c.AD+]: perfect κέκλεμμαι [Refs 5th c.BC+]. (Cf. Latin clèpere, Gothic hlifan (κλέπτειν), hliftus (κλέπτης)):—steal, with accusative or absolutely, [Refs 8th c.BC+]; τῆς γενεῆς ἔκλεψε from that breed Anchises stole, i.e. foals of that breed,[Refs 6th c.BC+]; carry off, κλέψεν Μήδειαν [Refs 5th c.BC+]; πυρὸς σέλας κ., of Prometheus, [Refs 5th c.BC+]; κ. τοὺς μηνύοντας spirit away the deponents, [Refs 5th c.BC+]; ἐξ ἐπάλξεων πλεκταῖσιν ἐς γῆν σῶμα κ. let it down secretly, [Refs 5th c.BC+]; κ. μορφάς, of painters, steal forms (by…
Read the full entry →κλέπτω
klepto
a primary verb; to filch:--steal.
κλέπτω
v.
I steal
κλέπτω to steal, filch, purloin, Hom., etc.; τῆς γενεῆς ἔκλεψε from that breed Anchises stole, i. e. stole foals of that breed, Il.; σῶμα κλ. to let it down secretly, Eur.
in part. act. thievish, κλέπτον βλέπει he has a thief's look, Ar.
to cozen, cheat, deceive, beguile, Il., Hes., etc.:—Pass., προβαίνει κλεπτόμενος he goes on blindfold, Hdt.
like κρύπτω, to conceal, keep secret, disguise, Pind., Soph., Eur., etc.
to do secretly or treacherously, κλ. σφαγάς to perpetrate slaughter secretly, Soph.; κλ. μύθους to whisper malicious rumours, id. Soph.; κλέπτων ἢ βιαζόμενος by fraud or force, Plat.
to seize or occupy secretly, Xen.
Verb-PAM-3S — Verb · present · active · imperative · third person · singularpresent active imperative — an action in progress.
V-PAM-3S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: third Number: Singular
13 occurrences in the New Testament, rendered 10 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.
ἀλλ’ ὥσπερ ὁ τρίβων ἑαυτὸν καὶ τρίβεται καὶ ὁ ἐκτείνων ἑαυτὸν καὶ ἐκτείνεται — τήν τε γὰρ τοῦ δρῶντος δύναμιν καὶ τὸ τοῦ ὑπομένοντος πάθος αὐτὸς ἐκδέχεται —, οὕτως ὁ κλέπτων τὰ θεοῦ καὶ ἑαυτῷ ἐπιγράφων ὑπὸ τῆς ἑαυτοῦ ἀθεότητός τε καὶ οἰήσεως…
ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν Ῥωμαίων.
οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον.
κατοικούντων ἐν κώμηι … προειρημένηι κώμηι τῆι δὲ … δὲ βοός μου λυθεις … κλέπτουσιν … υσαν αὐτὴν … … βουσιν ευι … … … ήγαγον … … υνχωρων
ταψ … ῆσαι τῷ ὀνηλάτῃ αἰτοῦσιν … ς … … … αὐτὸν ὅτι καθάπαξ κλέπτουσιν. παρακαλῶ σε οὖν πέμψαι Ἑρμανίᾳ τῶι μετὰ τοῦ ὄνου εχ εἴκοσι ζεύγη καὶ καλάθιν
ες … εἰδόσιν, εἴ τις μετὰ ταῦτά μου τὰ γράμματα ἐξελεγχθείη ἢ ἐκ κλέπτων τινὰς ἢ τοῦ λογιστηρίου ἀφειμένος δίκην ὑπὲρ τῆς ἀπιστείας ὑφέξει. ἔξεστιν μὲν πᾶσιν τοῖς
The Greek word μᾶλλον is an adverb meaning 'more' or 'rather,' derived from μάλα. It indicates an increase in degree or preference, often used in comparisons. In the New Testament, it appears in various contexts, such as Mark 10:48 and Philippians 1:23. Notably, it can also function as a periphrasis for comparatives.
μᾶλλον (compar. of μάλα, very, very much), [fr. Hom. down], adv., more, to a greater degree; rather; ab added to verbs and adjectives, it denotes increase, a greater quantity, a larger measure, a higher degree, more, more fully, (Germ. in héherem Grade, Maasse); ἃ. words defining the measure or size are joined to it in the ablative (dat.): πολλῷ much, by far, Mk. x. 48; Lk. xviii. 39; Ro. v. 15, 17, (in both these verses the underlying thought is, the measure of salvation for which we are indebted to Christ is far greater than that of the ruin which came from Adam; for the difference between the consequences traceable to Adam and to Christ is not only one of quality, but of quantity also; cf. Riickert, Com. on Rom. vol. i. 281 sq. [4]. (fr. Chrys. to Meyer and Godet) content themselves here with a logical increase, far more certainly]); 2 Co. 111. 9,11; Phil. ii. 12; πόσῳ how much, Lk.…
Read the full entry →μᾶλλον. P Oxy II. 47457 (a.p. 184?) ἀβουλίᾳ μᾶλλον ἢ πειθοῖ τῶν παρηγγελμένων, ‘in defiance of rather than in obedience tions, p. 128) ὡς ἐν ἄλ]λοις πλείστοις νῦν ἔτι μᾶλλον (cf. Phil 15), ‘‘as on many other occasions so now still
μᾶλλον (mallon) — more.
Included with: μάλα [μᾰλᾰ;
but [Refs 8th c.BC+] sometimes uses the ultima long before λ, [Refs 8th c.BC+]; before μ, [Refs] adverb very, exceedingly, prefixed or subjoined to Adjectives, Verbs, and Adverbs:
1. strengthening the word with which it stands,
1. a with adjectives, in [Refs 8th c.BC+] very many, [Refs 8th c.BC+]; μ. πᾶσα, μ. πάντα, every one, all together, [Refs 8th c.BC+]; μάλ᾽ ἀσκηθής all unhurt, [Refs]; ἀβληχρὸς μ. τοῖος quite gentle, [Refs]; σαρδάνιον μ. τοῖον a quite sardonic smile,[Refs]; ἐμέο πρότερος μ. actually before me, [Refs 8th c.BC+]; later, μ. φιλόσοφοι, πλάτανος μάλ᾽ ἀμφιλαφής, etc., [Refs 5th c.BC+] very old, [Refs 5th c.BC+]
μᾶλλον
mallon
neuter of the comparative of the same as 3122; (adverbially) more (in
a greater degree)) or rather:--+ better, X far, (the) more (and more),
(so) much (the more), rather.
see GREEK for 3122
μᾶλλον
Adv
more, rather
μᾶλλον mallon 81x
more, to a greater extent, in a higher degree, Mt. 18:13; 27:24; Jn. 5:18; 1 Cor. 14:18; rather, in preference, Mt. 10:6; Eph. 4:28; used in a periphrasis for the comparative, Acts 20:35; as an intensive with a comparative term, Mt. 6:26; Mk. 7:36; 2 Cor. 7:13; Phil. 1:23; μᾶλλον δέ, yea rather, or, more properly speaking,
μᾶλλον comp. of μάλα; v. μάλα II.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
83 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 81 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 18 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…
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εἰ οἶδας ὅτι συμφέρει μᾶλλον ἀγοράσαι παιδίσκην καὶ οὐ συμφέρει οὕτως χρήσασθαι, τοῦτό μοι δός.
τότε καὶ ἐπιλαθόμενοι οἷοι ἦσαν παρʼ ἐμοὶ τότε καὶ νῦν οἷοί εἰσιν, ἐπεμβαίνουσί μοι μᾶλλον, ὡς καὶ ὁ ἰσχαρὸς ἱέραξ τότε ἐποίησεν πάλιν σὺν αὐτῷ. ὡς νῦν οὖν Δημήτριος
καὶ οὗτοι ἕνεκα τῆς χρείας ἀφῃρέθησαν ἀφʼ ἡμῶν καὶ εἰς Ἀλεξάνδρειαν ἐπορεύθησαν καὶ ἔτι μᾶλλον ὀλιγώτεροι ἐγενόμεθα, ἀναγκαίως ἐπὶ σὲ κατεφύγομεν καὶ ἀξιοῦμεν, ἐάν σοι δόξῃ ἐπιτρέψαι ἐαθῆναι ἡμᾶς
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 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 →
κοπιάω is derived from κόπος and means to grow weary or to toil. It is used in the New Testament to describe hard work and effort, appearing in various contexts, such as laboring in ministry (1 Corinthians 15:10) and general toil (Matthew 6:28). The entries indicate that it conveys both physical and metaphorical forms of labor, but there is no significant disagreement among lexicons regarding its meaning.
κοπιάω, -ῶ
(< κόπος),
[in LXX chiefly for יגע;]
(as in cl.) to grow weary: Mt 11:28, Jo 4:6, Re 2:3 (cf. Is 40:31).
κοπιάω, -@, [3 pers. plur. κοπιοῦσιν (for -ὥσιν), Mt. vi. 28 Tr; cf. ἐρωτάω, init.]; 1 aor. ἐκοπίασα; pf. κεκοπίακα (2 pers. sing. κεκοπίακες, Rev. ii. 3 LT Tr WH, ef. [W. § 13, 2¢.]; B. 43 (38) [and his trans. of Apollon. Dysk. p. 54n.; Tdf. Proleg. p. 123; WH. App. p. 166; Soph. Lex. p- 397); (κόπος, 4- V-) 3 1. as in Arstph., Joseph., Plut., al., ta grow weary, tired, exhausted, (with toil or burdens or grief): Mt. xi. 28; Rev. ii. 3; κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, Jn. iv. 6 (ὑπὸ τῆς ὁδοιπορίας, Joseph. antt. 2,15, 3; δραμοῦνται καὶ οὐ κοπιάσουσι, Is. xl. 31). 2 in bibl. Grk. alone, to labor with wearisome effort, to toil (Sept. for 33°); of bodily labor: absol., Mt. vi. 28; Lk. ν. 5; xii. 27 [not Tdf.]; Jn. iv. 38; Acts xx. 35; 1 Co. iv.12; Eph. iv. 28; 2 Tim. ii. 6 [ef. W.556 (517) ; B. 390 (334)]; τί, upon a thing, Jn. iv. 38. of the toilsome efforts of teachers in proclaiming and…
Read the full entry →κοπιάω. The special Biblical sense of this verb, ‘‘ work hard,”’ ‘toil,’’ may perhaps be seen in Vett. Val. p. 266% ἱλαροὺς περὶ Tas πράξεις Kal μεθ᾽ ἡδονῆς κοπιῶντας. Lightfoot on Ignat. ad Polyc, vi. thinks that the notion of “ toilsome training” for an athletic contest underlies the word, and cites Phil 216, Col 12°, 1 Tim 419, in illustration ; but it should be noted that the word can also be used without any such metaphorical reference, as in LXX 2 Kings (Sam) 17%, Isai 494, Sir 5127: see also Field Moves, p. 7. An uncommon usage is found in P Leid XV-% (iii/iv A.D.), where in a recipe for making silver the direction occurs—kal ἔμβαλε τὴν πίσσαν τὴν ξηράν, ἕως κοπιάσῃ, ‘et inicito picem siccam, donec saturatum sit” (Ed.). For the form κεκοπίακες in Rev 2% see W Schm Gy. p. 113, ἰδ κόπος 9 κόπος. For the phrase κόπους παρέχειν τινί, which occurs four times in the NT (also once with…
Read the full entry →κοπιάω (kopiaō) — to labor.
κοπ-ιάω,
future -άσω [ᾱ]: aorist ἐκοπίᾱσα [Refs 4th c.BC+]: perfect κεκοπίᾱκα [NT]: (κόπος):—to be tired, grow weary, [LXX+5th c.BC+], Men.[same place]; κ. ὑπὸ ἀγαθῶν to be weary of good things, [NT+5th c.BC+]: with participle, κ. ὀρχούμενοι [Refs 5th c.BC+]aorist participle κοπιάσας, defunctus laboribus, [Refs]:—middle in active sense, [Refs 4th c.BC+]
II. work hard, toil, [NT+2nd c.AD+]: with infinitive, strive, struggle, μὴ κοπία ζητεῖν [Refs]
III. ={κοπάζω}, come to rest: arrive at a state of saturation, [Refs 3rd c.AD+]
κοπιάω
kopiao
from a derivative of 2873; to feel fatigue; by implication, to work
hard:--(bestow) labour, toil, be wearied.
see GREEK for 2873
κοπιάω
v.
I grow weary, toil
κοπιάω κοπιάω, φυτ. -άσω κόπος to be tired, grow weary, Ar., NTest.
to work hard, toil, NTest.
Verb-PAM-3S — Verb · present · active · imperative · third person · singularpresent active imperative — an action in progress.
V-PAM-3S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: third Number: Singular
23 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 22 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 26 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὰς μέν γε ἡμετέρας χεῖρας οὐδὲν εἰς τοῦτο τῶν ἐπὶ τῆς οἰκουμένης διαπέφευγεν, Ἰουδαῖοι δέ, ἵνʼ εἴπωμεν καὶ ὑπὲρ αὐτῶν, μέχρι νῦν οὐ κοπιῶσιν ἡττώμενοι.
Ὥστε οὖν, ἀδελφοι μου, ἀγωνισώμεθα εἰδότες, ὅτι ἐν χερσὶν ὁ ἀγὼν καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσα: πολλοί, ἀλλ̓ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι.
σε ἂν δύνῃ μοι ταχύτερον πέμψαι ὑπόδημα ἐπεὶ πολλὰ ὀνίναμαι αὐτῶν. οἶδας γὰρ ὅτι κοπιῶμεν ἄρτι διότι καθαιροῦμεν τὸν θόρυβον καὶ ἀκαταστασίαν τῆς πόλεως. καλῶς ποιήσεις καταπέμψαι μοι α
κουράτωρ Τιβεριανῆς Παμοσκήρι κουράτορι Κλαυδιανοῦ καὶ … … ταβελλαρίῳ … χαίρειν. γίνωσκε ὅτι ἐγὼ ἐκοπίασα ἐν τῇ λατομίᾳ … πον ἄχρι οὗ πέμψῃ τοὺς … … τὴν ἐνθάδε προβολὴν
ctr Νικάνορι χαίρειν. ἐγὼ κεκοπίακα γράφων σοι, καὶ σύ μοι οὐκ ἀντέγραψας. ἐὰν μὴ θέλῃ ὁ ὑοβοσκὸς κατελθεῖν μετὰ
The Greek word ἐργάζομαι (i.e., *ergazomai*) means 'to work' or 'to labor.' It encompasses a range of activities, including manual labor, trade, and performing tasks for pay or reward. The New Testament uses it in various contexts, such as working in a vineyard (Mt 21:28) and doing good works (Col 3:23). The lexicons do not present any significant disagreement regarding its meanings.
ἐργάζομαι
(< ἔργον),
[in LXX for עָבַד, פָּעַל, עָשָׂה, etc. ;]
intrans.,
ἐργάζομαι; depon. mid.; impf. εἰργαζόμην (ἠργαζόμην, Acts xviii. 3 LT Tr WH; [so elsewh. at times; this var. in augm. is found in the aor. also]; cf. W. § 12, 8; B. 33 (29 sq.); Steph. Thesaur. iii. 1970 e.; [Curtius, Das Verbum, i. 124; Cramer, Anecd. 4,412; Veitch s. v.]); 1 aor. εἰργασάμην (npyac. Mt. xxv. 16; [xxvi. 10]; Mk. Arey: ἑπτά, xiv. 6, in T WH, [add, 2 Jn. 8 WH and Hebr. xi. 33 T Tr WH; cf. reff. as above]); pf. εἴργασμαι, in a pass. sense [cf. W. § 38, 7e.], Jn. iii. 21, as often in Grk. writ. [ef. Veitch 5. v.]; (ἔργον) ; Sept. for oy3, ἽΞ»» sometimes for TW} ; 1. absol. a. to work, labor, do work: it is opp. to inactivity or idleness, Lk. xiii. 14; Jn. v.17; ix.4; 2 Th. iii. 10; with addition of ταῖς χερσί, 1 Co. iv. 12; 1 Th. iv. 11; with acc. of time: νύκτα καὶ ἡμέραν, 2 Th. iii. 8 [but Ltxt.T Tr WH the gen., as in 1 Th. ii. 9 (see ἡμέρα, 1 a.); cf. W. § 30, 11 and…
Read the full entry →ἐργάζομαι. P Petr II. 4(8)8 (B.c. 255-4) οὐδενὶ τρόπωι ἐργάζονται, P Tebt IE, 3844 (contract of apprenticeship—a.D. 10) παρε[ξόμεθά σοι τὸν] ἀδελφὸν. . .. ἐργαζόμενον κατὰ τὴν] γερδίιακὴν τέχνην, “we will produce our brother to work at the weaver’s trade” (Edd.), P Ryl II. 233? (ii/a.p.) ἡ ἔξοδος τῶν ἐργαζομένων πάντων, ‘the exit for all the | work-folk” (Edd.), P Lond 117779 (A.D. 113) (=TIII. p. 183) τῶν διὰ νυκτὸς ἐργασαμένων, P Meyer 207" (ist half iii/A.D.) ἐργαζέσθω Λουκιᾶς καὶ ζώτω ἐκ Tod μισθάρον (4—(ov) αὐτῆς (cf. 2 Th 315. Ἐἴργασται, ‘“‘ work has been done,” is very common in certificates granted for work done on embankments, as P Ryl II. 210% (A.D. 131) εἴργίασται) ὑπὲρ χωματικῶν ἔργων, so 70. 211°, 212° (both ii/A.p.), and P Fay 79° (A.D. 197). With the use of the verb = “‘perform” sacred rites, as in 1 Cor 93%, cf. the related ὀργιάζω = ‘‘celebrate mysteries” : see Boisacq…
Read the full entry →ἐργάζομαι (ergazomai) — to work.
ἐργάζομαι,
[Refs 8th c.BC+], etc., Cretan dialect ϝεργάδδομαι [Refs]: future -άσομαι [Refs 6th c.BC+], etc., Doric dialect [LXX+3rd c.BC+]: aorist εἰργασάμην, Ionic dialect [Refs 6th c.BC+]: perfect εἴργασμαι, Ionic dialect[Refs 5th c.BC+] —These tenses are used both in middle and passive significations: for other passive tenses, see below[Refs 4th c.BC+]; but this rule is often broken in later Papyrus, Inscrr., and codices:—work, labour, especially of husbandry, [Refs 8th c.BC+]; of quarrymen, [Refs 5th c.BC+]; ἐ. ἐν τοῖς ἔργοις in the mines, [Refs 8th c.BC+]; of birds working to get food, [Refs 4th c.BC+]; of bees, [Refs]; of Hephaestus' self-acting bellows, [Refs 8th c.BC+] the matter works, i.e. goes on, [Refs 5th c.BC+]; ὁ ἀὴρ ἐργάζεται produces an effect [Refs 3rd c.BC+]; οὐχ ὁμοίως ἐργάσεται τὸ θερμόν…
Read the full entry →ἐργάζομαι
ergazomai
middle voice from 2041; to toil (as a task, occupation, etc.), (by
implication) effect, be engaged in or with, etc.:--commit, do, labor
for, minister about, trade (by), work.
see GREEK for 2041
ἐργάζομαι
v.
I word, trade, do
ἐργάζομαι ergazomai 41x
intrans. to work, labor, Mt. 21:28; Lk. 13:14; to trade, traffic, do business, Mt. 25:16; Rev. 18:17; to act, exert one’s power, be active, Jn. 5:17; trans. to do, perform, commit, Mt. 26:10; Jn. 6:28; to be engaged in, occupied upon, 1 Cor. 9:13; Rev. 18:17; to acquire, gain by one’s labor, Jn. 6:27
ἐργάζομαι ἔργον to work, labour, properly of husbandry, Hes., Thuc., etc.; but also of all manual labour, Od., Hdt.:—also of things, as Vulcan's bellows, Il.
trans. to work at, make, build, Od., attic
to do, perform, accomplish, Hom., attic:—c. dupl. acc. to do something to another, Hdt., etc.; κακὰ ἐργάζεσθαί τινα Soph., Thuc.
to work a material, χρυσὸν εἰργάζετο Od.; ἐργ. γῆν to work the land, Hdt.
to earn by working, χρήματα id. Hdt., attic
to work at, practise, Lat. exercere, τέχνην Plat.
absol. to work at a trade or business, to traffic, trade, Dem.
the perf. pass. εἴργασμαι is used in act. sense, as Hdt., Soph.; but also in pass. sense,
to be made or built, ἔργαστο τὸ τεῖχος Hdt.; ἐκ πέτρας εἰργασμένος Aesch., etc.
Verb-PNP-NSM — Verb · present · no voice stated · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PNP-NSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
41 occurrences in the New Testament, rendered 23 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 41 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 73 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 πελαγῶν ἐργάζονται τροπὰς ἐξαναχωρούντων ἢ παλιρροίαις χρωμένων·
καὶ οὕτως παυσάμενοι πάντες οἱ μὲν τοῦ κτείνειν οἱ δὲ κινδυνεύειν, ἐργάζεσθαι τὴν γῆν εὐσχόλουν.
μνησθήσῃ ἡμέραν κρίσεως νυκτὸς καὶ ἡμέρας, καὶ ἐκζητήσεις καθ̓ ἑκάστην ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἢ διὰ λόγου κοπιῶν καὶ πορευόμενος εἰς τὸ παρακαλέσαι καὶ μελετῶν εἰς τὸ σῶσαι ψυχὴν τῷ λόγῳ, ἢ διὰ τῶν χειρῶν σου ἐργάσῃ εἰς λύτρωσιν ἁμαρτιῶν σου.
ἐρίων μνᾶς τρεισήμισυ , καθαρὸν δὲ ὅσον ἄν ποτε ἀποβῆι. τοῦτο ἀνοίσουσίν σοι οἱ ἐργαζόμενοι. ἀπέσταλκα δέ σοι καὶ τὸ καταλειφθὲν στρούθειον ἔρρωσο. ἔτους δ, Τῦβι ιδ.
Πᾶις … ἀπέστειλάς μοι ἵνα ἐργ … ἀπολλύμενοί εἰσιν ἐργαζόμενοι … ων πᾶσαν χρείαν τοῖς ναυπηγοῖς … ἡμῖν Σπονδάτης ἀλλʼ ἢ … χρείαν οὐθέν
καὶ πωλεῖν καὶ Πετεσοῦχον ὡσαύτως δὲ παραστήσειν σὺν τοῖς προγεγραμμένοις τοὺς λοιποὺς ἁλιεῖς τοὺς ἐργαζομένους ἐν τῷ αὐτῷ δρυμῷ· ἐὰν δὲ μὴ οὕτω ἐργασώμεθα σὺν τοῖς λοιποῖς ἁλιεῦσιν, ἀποδώσομεν
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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 ἴδιος (i.dios) means 'one's own' or 'private.' It conveys a sense of personal ownership or belonging, often contrasting with what is public or shared. In the New Testament, it appears in contexts referring to personal property, family, and private matters, such as in John 1:11 and Galatians 6:5. The word can also imply distinctiveness or peculiarity, as seen in various classical texts.
ἴδιος, -α, -ον (in Attic usually -ος, -ον),
[in LXX chiefly for pers. suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ;]
one's own;
of that which is private and personal (in cl. opp. to κοινός, δημόσιος; cf. infr. 3);
ἴδιος, -a, -ov, (in prof. auth. [esp. Attic] also of two term.), [fr. Hom. down]; 1. pertaining to one’s self, one’s own; used a. univ. of what is one’s own as opp. to belonging to another: τὰ ἴδια πρόβατα, Jn. x. 3 sq. 12; τὰ ἱμάτια τὰ ἴδια, Mk. xv. 20 RG Tr (for which T τὰ ἴδ. in. αὐτοῦ, L WII τὰ ig. αὐτοῦ); τὸ ἴδιον (for his own use) κτῆνος, Lk. x. 34; διὰ τοῦ ἰδίου αἵματος, Heb. ix. 12; xiii. 12, (ἰδίῳ αἵματι, 4 Mace. vii. 8); τὸ ἴδιον μίσθωμα, which he had hired for himself (opp. to ἡ ξενία [q. v-], 23), Acts xxviii. 30; add, Jn. v.43; vii. 18; Acts iii. 12; xiil. 36; Ro. xi. 24; xiv. 4 sq.3 1 Co. iii. 8 (ἴδιον κόπον) ; vi. 185 vii. 4,37; ix. 7; xi. 21; Gal. vi.5; 1 Tim. ill. 4,12; v. 4; 2 Tim.i.9; iv. 3; πράσσειν τὰ ἴδια, to do one’s own business (and not intermeddle with the affairs of others), 1 Th. iv. 11; ἰδία ἐπίλυσις, an interpretation which one thinks out for himself, opp.…
Read the full entry →ἴδιος (A.D. 156) ἐγνώρισα τὴν ἰδίαν μου σφραγῖδα, 75. 49 515 (A.D. 181-9) γράψω τῇ ἰδίᾳ μου χειρί, BGU III. 865? (}Α.}.} ἀκολούθως τῇ ἰδ]ίᾳ σοι (1. σου) ἐπιστολῇ, 73. I. 1315 (A.D. 280) ἐκδικήσωμεν. . τοῖς ἰδίοις ἑαυτῶν δαπανήμασιν, Ρ Grenf II. 801 (A.D. 402) ὑπὲρ ἰδίας σου κεφαλῆς. It will hardly be denied, however, that in all these passages ἴδιος adds a certain emphasis, and this undoubtedly holds good of the general NT usage, as e.g. Jn 141, 1 Cor 3°, Gal 6°, Heb 7*7, etc.: see more particularly Pro/eg. p. 87 ff. (as against Deissmann BS p. 123 f.), and cf. Souter (Zex. s.v.) where the word is rendered ‘‘one’s own,’’ ‘‘ belonging to one,” ‘‘private,’’ ‘* personal,” without any mention of a weaker meaning. Winer-Schmiedel G7 § 22, 17, on the other hand, claims for the word both senses in the NT, and illustrates these in detail. It is probably impossible to draw the line strictly, so…
Read the full entry →ἴδιος (idios) — one's own/private.
ἴδιος [ῐδ], α, ον,
Attic dialect also ος, ον [Refs 5th c.BC+]:
I. one's own, pertaining to oneself: hence,
I.1. private, personal (opposed to κοινός): twice in [Refs 8th c.BC+] this business is private, not public, [Refs 8th c.BC+]; ἴδιος ἐν κοινῷ σταλείς embarking as a private man in a public cause, [Refs 5th c.BC+]; ἰ. στόλῳ χρᾶσθαι, opposed to δημοσίῳ, [Refs 5th c.BC+]; ἴδια πράσσων ἢ στρατοῦ ταχθεὶς ὕπ; [Refs 5th c.BC+]; ξυμβόλαια[Refs], etc.; τὰ ἱρά, opposed to τὰ ἴ., temples, opposed to private buildings, [Refs 5th c.BC+]; τὸ ἐν ἰδίοις discussion among private persons, [Refs 5th c.BC+]
ἴδιος
idios
of uncertain affinity; pertaining to self, i.e. one's own; by
implication, private or separate:--X his acquaintance, when they were
alone, apart, aside, due, his (own, proper, several), home, (her, our,
thine, your) own (business), private(-ly), proper, severally, their
(own).
ἴδιος, α, ν
Adj
one’s own, private, personal
ἴδιος idios 114x
one’s own, Mk. 15:20; Jn. 7:18; due, proper, specially assigned, Gal. 6:9; 1 Tim. 2:6; 6:15; Tit. 1:3; also used in NT as a simple possessive, Eph. 5:22; τὰ ἴδια, one’s home, household, people, Jn. 1:11; 16:32; 19:17; οἱ ἴδιοι, members of one’s own household, friends, Jn. 1:11; Acts 24:23; ἰδίᾳ, adverbially, respectively, 1 Cor. 12:11…
Read the full entry →ἴδιος ἴ^διος, η, ον one's own, pertaining to oneself: and so,
private, personal, πρῆξις ἥδ᾽ ἰδίη οὐ δήμιος this business is private, not public, Od.; ἴδιος ἐν κοινῷ σταλείς embarking a private man in a public cause, Pind.; πλοῦτος ἴδιος καὶ δημόσιος private and public wealth, Thuc.; τὰ ἱρὰ καὶ τὸ ἴδια temples and private buildings, Hdt.
τὰ ἴδια, either private affairs, private interests, Thuc.; or one's own property, id. Thuc.; ἴδια πράττειν to mind one's own affairs, Eur.; τὰ ἐμὰ ἴδια Dem.:—in sg., τὸ ἡμέτερον ἴδιον id. Dem.; εἰς τὸ ἴδιον for oneself, Xen.; τοὐμὸν ἴδιον for my own part, Luc.
Read the full entry →117 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 113 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.
πολλαῖς δὲ καὶ ἄλλαις κέχρηται δυνάμεσι τετράς, ἃς ἀκριβέστερον καὶ ἐν τῷ περὶ αὐτῆς ἰδίῳ λόγῳ προσυποδεικτέον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ ἡμιόλιον παραχρῆμα,
μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας
Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ
χείρ (cheir) is a feminine noun meaning 'hand,' used in various contexts both literally and figuratively, such as power or agency. It appears frequently in the New Testament, notably in verses like Matthew 3:12 and Acts 11:21. The word is built from a root suggesting the idea of grasping, and it encompasses a range of uses, including physical actions and metaphorical expressions of authority.
χείρ, gen., χειρος (acc., χεῖραν, I Pe 5:6 T), ἡ,
[in LXX chiefly for יָד ;]
the hand: Mt 3:12, Mk 3:1, Lk 6:6, al. mult.; ἡ χ., acting subject, Lk 22:21; pl., Ac 17:25 20:34, I Jo 1:1; τ. ἔργα τῶν χ., Ac 7:41, Re 9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., I Co 16:21, Col 4:18, II Th 3:17…
Read the full entry →χείρ, gen. χειρός, acc. χεῖραν (1 Pet. v.6 Tdf.; see ἄρσην, fin.), 7, [fr. τ. meaning ‘to lay hold of’; ef. Lat. heres, οἴου; Curtius § 189; Vanicek p. 249 sq.], fr. Hom. down, Hebr. 1, the hand: Mt. iii. 12; Mk. iii. 1; Lk. vi. 6; 1 Tim. ii. 8; Heb. xii. 12, and often; the gen. with the verbs ἅπτομαι. ἐπιλαμβάνομαι, κρατέω, πιάζω, etc., which see in their places; the dat. with ἐργάζομαι, ἐσθίω, ete. ; 6 ἀσπασμὸς TH ἐμῇ χειρί, 1 Co. xvi. 21; Col.iv.18; 2 Th. iii. 17; the acc. with the verbs αἴρω, δέω. ἐκπετάννυμι, ἐκτείνω, ἐμβάπτω. ἐπιτίθημι, καθαρίζω, κατασείω. vinta, ete. ἡ ἐπίθεσις τῶν χειρῶν [see ἐπίθεσις and reff.], 1 Tim. iv. 14; 2 Tim. i.6; Heb.vi.2; ἐν χειρί τινος, in imitation of the Hebr. “3. 1a [ef. Β. 8188, 20 cf. 319 sq. (274) ; Bp. Lghtft. on Gal. iii. 19], by the help or agency, of any one, by means of any one, Acts vii. 35 Rec.; Gal. iii. 19; σὺν χειρὶ ἀγγέλου, with the…
Read the full entry →χείρ χείρ, “ἐᾷ hand.”” The grammatical forms of this common noun are fully illustrated by Mayser Gr. p. 282f. For its varied uses we may cite—P Par 637° (B.c. 164) (=P Petr III. p- 36) φροντίζεσθ᾽ ὅπως μηθεὶς ἐπ[ι]βάλληι τὰ[ς] χεῖρας τοῖς τοιούτοις κατὰ μηδεμίαν π[αρ]εύρεϊσιν, ‘take care that no one lay violent hands on such persons on any pretext whatever ’’ (Mahaffy): Perxg 268 C™ (B.c. 98) τὸν παρακα]λέσοντα δοῦναι τ[ὰ]ς χεῖρας ἡμῖν εἰ[ς σύλλυσιν, ‘to give the hands towards an agreement to be brought about by us,”’ a usage for which Deissmann (8S p. 251) can find no other ex., but compares Gal 2° δεξιὰς ἔδωκαν... κοινωνίας, and similar phrases in 1 and 2 Macc. : P Tebt II. 39178 (a.D. go) ἡ χὶρ ἥδη κυρία ἔστω ws ἐν δημοσίωι κατακεχωρισμένη, “this bond shall be valid, as if it had been publicly registered” (Edd.), similarly 76. 37918 (A.D. 128): BGU II. 42316 (ii/A.D.) (= Selections…
Read the full entry →χείρ (cheir) — hand.
χείρ, ἡ, χειρός, χειρί, χεῖρα,
dual χεῖρε, χεροῖν, plural χεῖρες, χερῶν, χεῖρας, penultimate being regularly short, when the ultima is long; dative plural regularly χερσί (χειρσί occurs in codex Vat. of [LXX], and late Inscrr. as [Refs 8th c.BC+], and once in trimeter, [Refs 5th c.BC+]; χέρεσσι (ν) [Refs 8th c.BC+]:—Doric dialect nominative χέρς [Refs 5th c.BC+]; χήρ [Refs 5th c.BC+] (also, ={δίψακος}, Ps.-[Refs 7th c.BC+]:— the hand, whether closed, παχεῖα [Refs 8th c.BC+]; or open, flat, χερσὶ καταπρηνέσσι, χειρὶ καταπρηνεῖ,[Refs 8th c.BC+]: frequently in plural where a single hand is meant, [Refs 8th c.BC+]; reversely, singular where more than one hand is spoken of, e.g. [Refs 8th c.BC+]; dual joined with plural, ἄμφω χεῖρας [Refs 8th…
Read the full entry →χείρ
cheir
perhaps from the base of 5494 in the sense of its congener the base of
5490 (through the idea of hollowness for grasping); the hand
(literally or figuratively (power); especially (by Hebraism) a means
or instrument):--hand.
see GREEK for 5494
see GREEK for 5490
χείρ, χειρός, ἡ
n.f.
a hand
χείρ cheir 177x
a hand, Mt. 3:12; 4:6; 8:15 freq.; from the Hebrew, χεὶρ Κυρίου, a special operation of God, Acts 11:21; 13:3; ἐν χειρί, by agency, Acts 7:35; Gal. 3:19
χείρ the penult. is regularly short, when the ult. is long: e.g. χειρός, χερών, but Poets used the penult. long or short, as the verse required. the hand, Hom., etc.: also the hand and arm, the arm, χεῖρα μέσην ἀγκῶνος ἔνερθεν Il.; χεῖρες ἀπ᾽ ὤμων ἀΐσσοντο Hes.; so, ἐν χερσὶ πεσεῖν into the arms, Il., etc.; ἄκρη χείρ, to denote the hand as distinct from the arm, id. Il.
Special usages:
to denote position, ἐπ᾽ ἀριστερὰ χειρός Od.; ἐπὶ δεξιὰ χειρός Pind.; λαιᾶς χειρός on the left hand, Aesch.; ποτέρας τῆς χειρός; on which hand? Eur.
the dat. is common with Verbs which imply the use of hands, χειρὶ λαβεῖν, χερσὶν ἑλέσθαι, etc., Hom., etc.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
180 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 176 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 860 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.
κεφαλή, στέρνα, γαστήρ, διτταὶ χεῖρες, διτταὶ βάσεις·
Ἐξῆρέ τε αὐτοὺς πρός τε ὕβριν τοῦ θεοῦ καὶ καταφρόνησιν Ναβρώδης, ὃς υἱωνὸς μὲν ἦν Χάμου τοῦ Νώχου, τολμηρὸς δὲ καὶ κατὰ χεῖρα γενναῖος·
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;
ἐπὶ τοῦ ποταμοῦ … ἵνα μὴ διασπάσηται κροκοδίλος … α, παραλαβών με Ψοσναῦς τὰς χεῖρας με προσήνεκεν καὶ τὴν γυναῖκά μου ἐπαροίνησεν ἐναντίον μαρτύρων Πετεμοῦνις καὶ Θοτεὺς τῶν παρὰ
λε Τῦβι δ. προσάγγελμα Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον
εἰς τὸ κατάλυμα … οἱ ὑοφορβοὶ προσπηδήσαντός με τῆι ιθ ὀψὲ τῆς ὥρας τὰς χεῖρας με προσήνεγκαν … … … … … … ἐπὶ τοὺς φυλακίτας … … υρον
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.
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 ἀγαθός (agathos) means 'good' in various contexts, including moral, physical, and beneficial senses. It can describe people, actions, and things, often implying a sense of excellence or virtue. In the New Testament, it is used to refer to morally good qualities, such as in Romans 12:2. The term contrasts with words like πονηρός (evil) and κακός (bad).
ἀγαθός, -ή, -όν,
[in LXX chiefly for טוֹב;]
in general, good, in physical and in moral sense, used of persons, things, acts, conditions, etc., applied to that which is regarded as "perfect in its kind, so as to produce pleasure and satisfaction, . . . that which, in itself good, is also at once for the good and the advantage of him who comes in contact with it" (Cremer, 3): γῆ, Lk 8:8; δένδρον, Mt 7:18; καρδία, Lk 8:15; δόσις, Ja 1:17; μέρις, Lk 10:42; ἔργον (freq. in Pl.), Phl 1:6; ἐλπίς, II Th 2:16; θησαυρός, Mt 12:35; μνεία, Read the full entry →
ἀγαθός, -7, -όν, (akin to ἄγαμαι to wonder at, think highly of, ἀγαστός admirable, as explained by Plato, Crat. p. 412 ο. [al. al.; ef. Donaldson, New Crat. § 8287), in general denotes “ perfectus, . . . qui habet in se ac facit omnia quae habere et facere debet pro notione nominis, oflicio ac lege” (Irmisch ad Hdian. 1, 4, p. 134), excelling in any respect, distinguished, good. It can be predicated of persons, things, conditions, qualities and affections of the soul, deeds, times and seasons. To this general signif. can be traced back all those senses which the word gathers fr. the connection in which it stands; 1. of a good constitution or nature: γῆ, Lk. viii. 8; δένδρον, Mt. vii. 18, in sense equiv. to ‘fertile soil,’ ‘a fruitful tree,’ (Xen. oec. 16, 7 γῆ ἀγαθή, . . . γῆ κακή, an. 2, 4, 22 χώρας πολλῆς kK. ἀγαθῆς οὔσης). In Lk. viii. 15 ἀγαθὴ καρδία corresponds to the fig.…
Read the full entry →ἀγαθός. The comparative βελτίων (in the LXX about 20 times for the commoner κρείσσων) occurs in the fragmentary P Petr III. 42 H (8) 15 (middle of iii/B.c.) (= Witkowski Epp.*, p. 16). In a votive inscription discovered at Cos (Paton and Hicks, 92), Nero is described as ἀγαθὸς θεός (cf. Deissmann ZAZ, p. 349). For ἀγαθὸς δαίμων, see 57 in the same collection (=C/G 2510)—Tiyxq ᾿Αγαθᾷ καὶ ᾿Αγαθῷ Δαίμονι καὶ τῶ(ι) δάμω(ι), etc., etc. Une other phrase is worth quoting: P Oxy II. 29814 (i/A.p.) ἐὰν ἐπ᾽ ἀγαθῷ mapayévy, ‘if you arrive happily,” 7. III. 531° (ii/A.D.) ἕως ἐπ’ ἀγαθῷ πρὸς σὲ παραγένομαι, BGU III. 83519:: (beginning of 111Α.}.) εἰς τὴν ἐπ᾽ [ἀ]γαθοῖς γεναμένης κατασποράν, P Flor I. 2110 (a.p. 239) α΄. The neuter pl., as in Lk 1219, may be illustrated by P Ryl I. 2818? (iv/a.p.) ποὺς δεξιὸς ἐὰν ἅλληται, δεσπότης ἔσται πολλῶν ἀγαθῶν καὶ κτημάτων, ‘if the right foot quiver, the man…
Read the full entry →ἀγαθός (agathos) — good.
ἀγᾰθός [ᾰγ], ή, όν,
Laconian dialect ἀγασός [Refs 5th c.BC+]:— good:
I. of persons,
I.1. well-born, gentle, opposed to κακός, δειλός, οἷά τε τοῖς ἀγαθοῖσι παραδρώωσι χέρηες[Refs 8th c.BC+]; τοὺς εὐγενεῖς γὰρ κἀγαθοὺς.. φιλεῖ Ἄρης ἐναίρειν[Refs 5th c.BC+]:—in political sense, aristocrats, especially in the phrase καλοὶ κἀγαθοί (see. entry καλοκἀγαθός).
I.2. brave, valiant, since courage was attributed to Chiefs and Nobles, [Refs 8th c.BC+]
I.3. good, capable, in reference to ability, ἀ. βασιλεύς[Refs 8th c.BC+]: frequently with qualifying words, ἀ. ἐν ὑσμίνῃ[Refs 8th c.BC+]; τὰ πολέμια, τὰ πολιτικά, [Refs 5th c.BC+]: more rarely with dative, ἀ. πολέμῳ[Refs 5th c.BC+]: with infinitive, ἀ. μάχεσθαι[Refs…
ἀγαθός
agathos
a primary word; "good" (in any sense, often as noun):--benefit,
good(-s, things), well. Compare 2570.
see GREEK for 2570
ἀγαθός, ή, όν
Adj
good
ἀγαθός agathos 102x
good, profitable, generous, upright, virtuous
ἀγαθός deriv. uncertain good, Lat. bonus:
of persons,
in early times, good, gentle, noble, in reference to birth, opp. to κακοί, πατρὸς δ᾽ εἴμ᾽ ἀγαθοῖο, θεὰ δέ με γείνατο μήτηρ Il.; ἀγαθοὶ καὶ ἐξ ἀγαθῶν, Lat. boni bonis prognati, Plat.; with this early sense was associated that of wealth and power, like Lat. optimus quisque in Sallust and Cicero; esp. in the phrase καλοὶ κἀγαθοί (v. καλοκἀγαθός).
good, brave, since these qualities were attributed to the Chiefs, Il.; ἀγαθὸς ἐν ὑσμίνῃ, βοὴν ἀγαθός, πὺξ ἀγαθός, etc., Hom.; ἀγ. τὰ πολέμια, τὰ πολιτικά Hdt., etc.;—also c. dat., ἀγ. πολέμῳ Xen.;—and, ἀγ. εἴς τι, περί τι, πρός τι Plat., etc.; lastly, c. inf., ἀγ. μάχεσθαι, ἱππεύεσθαι, good at fighting, etc.…
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
103 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 102 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 183 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.
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…
καθʼ ὅσον δʼ ἂν ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ἀνηκέστους ὅ τι ποτʼ ἂν ὡς ἀγαθὸν δρᾶν σπουδάσωσιν,
ἐὰν ᾖ ἀγαθός, ἡ δικαιοσύνη αὐτοῦ προηγήσεται αὐτοῦ: ἐὰν ᾖ πονηρός, ὁ μισθὸς τῆς πονηρίας ἔμπροσθεν αὐτοῦ:
ἀγαθῇ τύχῃ. Πολυκράτης Ἀθην … Πολυκράτους τῶν ἀπ’ Ὀξυρύγχων πόλεως … ἀπὸ κώμης Σερύφεως τοῦ
καὶ Οὐήρου τῶν κυρίων Αὐτοκρατόρων εἰς δάνεια σπέρματα τῆς τοῦ ἐνεστῶτος η ἔτους ἐπʼ ἀγαθοῖς κατασπορᾶς ἃς ὁ αὐτὸς βασιλικὸς γραμματεὺς ὧι ἡ περὶ τῶν σπερμάτων διάκρισις διαφέρει, ἔγραψεν
καὶ ἑκάστῳ τὰ ἴδια πρυτανεύεις ὡς ἐκ τῆς θαυμασιωτάτης σου συνέσεως τὴν ὅλην ἐπαρχίαν ἀγαθῶν πεπληρῶσθαι, μάλιστα συντηροῦντός σου τοὺς γεωργοῦντας τὴν δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
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.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAS-3S — Verb · present · active · subjunctive · third person · singularpresent active subjunctive — an action in progress.
V-PAS-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: third Number: Singular
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word μεταδίδωμι (i.e., *metadidōmi*) is built from the prefix μετα- and the verb δίδωμι. It means to share or impart something, often with a person or regarding a thing. In the New Testament, it appears in contexts such as Romans 1:11 and Ephesians 4:28. The lexicons indicate a range of uses, including sharing information and distributing resources.
μετα-δίδωμι,
[in LXX: Pr 11:29 (שׁבר hi.), Wi 7:13, al.;]
to give a share of, impart: c. dat. pers. et acc. rei (in cl. more freq., c. gen. part., but acc. of that which is imparted, whether part or whole, so here, v. Bl., § 36, 1), Ro 1:11, I Th 2:8, and (with ellipse of acc.) Lk 3:11; c. dat. pers., Eph 4:28; absol., ὁ μεταδιδούς, Ro 12:8.†
μετα-δίδωμι ; 2 aor. subj. μεταδῶ, impv. 3 pers. sing. peraddra, inf. μεταδοῦναι : [fr. Theogn., Hdt. down]; to share a thing with any one | see μετά, III. 1], to impart: absol. ὁ μεταδιδούς, he that imparteth of his substance, Ro. xii. 8, οὗ, Fritzsche ad loc.; τινί, Eph. iv. 28; τινί τι (a constr. somewhat rare in Grk. auth. [Hdt. 9, 34 ete.], with whom μεταδ. τινί τινος is more common; cf. Matthiae ii. p. 798; [W. § 30,7 b.; B. § 132, 8]), Ro.i. 11; 1 Th. ii. 8; the ace. evident from the preceding context, LK. iii. 11.
μεταδίδωμι is used in the general sense of ‘‘inform” in such passages as P Oxy VIII. 11539 (i/A.D.) μετάδος Νικάνορι ὅτι. . ., “tell Nicanor that... ,” P Giss I. 91 (fragment of a letter—ii/A.D.) τοῦ ἀδ[ελ]φοῦ μετα[δ]όντος ὅτι μιμνή[σκει] ἡμῶν συνεχῶς, P Lond 12317* (A.b. 144) (=III. p. 109) | | usage remove, ἀξιοῦμεν δὲ τοῦ διαστολικοῦ ἀντίγραφον αὐτῷ μεταδοθῆναι, and P Oxy XIV. 1667® (iii/A.D.) μετέδωκεν ὁ [Θε]όχρηστος | , ὅσα ἔπραξας, ‘‘ Theochrestus informed me of your doings’ (Edd.). A quasi-legal meaning appears in P Par 261 "8 (B.c. 163-2) (= Selections, p. 16) Tw υἱῷ δὲ Ψινταέους . προσήλθομεν, Kal περὶ ἑκάστων μετεδώκαμεν, “we (the Ξ μετακαλέω ei[s] τὸν διαλογισμόν, ‘we served a summons upon him and his sons Hermophilus and Castor to go down to the assize” (Edd.), P Oxy XII. 1472° (a.D. 136) τοῦ δεδομέν[ο]υ ὑπομνήματος ἀντίγρα(φον) σύνταξον μεταδοθῆναι ὡς ὑπόκει[τ(αι), ““ Εἶνε…
Read the full entry →μεταδίδωμι (metadidōmi) — to share.
μεταδίδωμι [δῐ],
future μεταδια-δώσω, give part of, give a share, with genitive of things, τοῦ μεταδοῦν (poetry aorist 2 infinitive) [Refs 6th c.BC+]; γῆς (i.e. αὐτοῖσι) [Refs 5th c.BC+]; τῆς ἀρχῆς (i.e. αὐτοῖσι) [Refs 5th c.BC+]
2. with accusative of the part given, μ. τὸ τριτημόριόν τινι [Refs 5th c.BC+]; μ. πυρούς distribute, [Refs]
3. intransitive, μ. τινὶ ὑπέρ, περί τινος, communicate with one about.., [Refs 2nd c.BC+]; ὅτι.. [Refs 1st c.AD+]:—passive, to be communicated, transmitted, of notices, memoranda, etc., [Refs 2nd c.AD+]; of diseases, [Refs 5th c.BC+]
μεταδίδωμι
metadidomi
from 3326 and 1325; to give over, i.e. share:--give, impart.
see GREEK for 3326
see GREEK for 1325
μεταδίδωμι
v.
I share, impart
μεταδίδωμι metadidōmi 5x
to give a part, to share, Lk. 3:11; to impart, bestow, Rom. 1:11; 12:8; Eph. 4:28; 1 Thess. 2:8*
μεταδίδωμι fut. -δώσω to give part of, give a share of a thing, c. gen., Theogn., Hdt., attic
the part given is sometimes expressed, μ. τὸ τριτημόριόν τινι Hdt.; μ. τὸ μέρος 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
im-part' (metadidomi, "to share"): "They .... imparted (the King James Version "added") nothing to me" (Ga 2:6); that is, did not propose any correction or addition to my teaching. "That I may impart unto you some spiritual gift" (Ro 1:11) expresses the apostle's hope that the Roman believers may increase in faith and love through his teaching and influence.
"To impart unto you .... our own souls" (1Th 2:8) meant to spend their utmost strength and to expose their lives in their service.
5 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 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
ἐβουλήθη γὰρ ὁ θεὸς δολιχεύειν τὴν φύσιν ἀπαθανατίζων τὰ γένη καὶ μεταδιδοὺς αὐτοῖς ἀιδιότητος·
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…
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.
Σεβαστοῦ Γερμανικοῦ χάρυβδιν ἐφʼ ᾧ … ς ἐργατείας καὶ τῆς … ς πάσης ἑκάτερον μεταδοῦναι καὶ παντὸς τοῦ περιγινομένου ἰχθύος ἔχειν ἑκάτερον αὐτῶν κατὰ τὸ ἥμισυ. ὁ δὲ μεμισθωμένος
μοι ὁ γράφων τὸν νομὸν … … υ προγεγραμμένου εἶδος μετέδωκεν … ται. διὸ μεταδίδωμι ὅπως εἰδῆτε … … εσόμενον. ἔτους δεκάτου Νέρωνος Κλαυδίου … … … αἱ εὐθυμετρίαι
ἀναγκαῖον καταφεύγω ἐπὶ σὲ τὸν κύριον καὶ ἀξιῶ συντάξαι γράψαι τῷ τοῦ Ὀξυρυνχείτου στρατηγῷ μεταδοῦναι τῶι Φανίᾳ τοῦδε τοῦ ὑπομνήματος ἀντίγραφον ὅπως εἰδῇ μηδένα αὐτῷ καταλείπεσθαι λόγον περὶ τούτου
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
wun.
See NUMBER.
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.
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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
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
χρεία (chreia) refers to need or necessity, encompassing a range of meanings from personal wants to business affairs. It appears in various New Testament contexts, such as Acts 28:10 and Ephesians 4:29, indicating both physical needs and spiritual requirements. The word is derived from the root of χράομαι and can imply a lack or demand for something essential.
χρεία, -ας, ἡ
[in LXX: II Ch 2:16 (15) (צֹרֶךְ), II Es 7:20 (חַשְׁחוּת) freq. in Si, I-II Mac ;]
need, necessity: Ac 28:10, Tit 3:14; πρὸς οἰκοδομὴν τῆς χ. (RV, txt., for edifying as the need may be; but v. Field, Notes, 192), Eph 4:29; ἕστι χ., Lk 10:42, He 7:11; χ. ἔχειν, c. gen., Mt 6:8 21:3, Mk 11:3, Lk 9:11 15:7 19:31, 34 22:71…
Read the full entry →χρεία, -as, ἡ, (χρή); fr. Aeschyl. and Soph.down; 1. necessity, need: τὰ πρὸς τὴν χρείαν [LT Tr WH mp. τὰς χρείας (cf. below)], such things as suited the exigency, such things as we needed for sustenance and the journey, Acts xxviii. 10; εἰς τὰς ἀναγκαίας χρείας, [A. V. for necessary uses] i. e. to supply what is absolutely necessary for life [(ef. Babr. fab. 136, 9) ; al. understand the ‘wants’ here as comprising those of charity or of worship], Tit. iii. 14; πρὸς οἰκοδομὴν τῆς χρείας, for the edification of souls, of which there is now special need, Eph. iv. 29 [ef. R. V. and mrg.]; ἔστι χρεία, there is need, foll. by an acc. with inf. Heb. vii. 11; ἔστι χρεία τινός, there is need of something, Rev. xxii. 5 Grsb.; Lk. x. 42 [(but not WH mrg.)]; ἔχω χρείαν τινός, to have need of (be in want of) some thing (often in the Grk. writ. fr. Aeschyl. down, ef. Passow 8. v. 1; [L. and S. s.v.…
Read the full entry →χρεία, (1) ‘‘necessity,” “‘need,”’ or ‘‘ occasion of need ᾿᾿: P Hib T. 5418 (c. B.C. 245) χρεία γάρ ἐστι ταῖς γυναιξὶν πρὸς τὴν θυσίαν, ‘for he is wanted by the women for the sacrifice” (Edd.), P Grenf II. 14(c)§ (iii/B.c.) πρὸς twa χρείαν ἀνᾳγkatay (cf. Tit 34), P Fay 1178 (A.D. 108) πέμσαι αὐτῷ... εἰκθύδιν (/. ἰχθύδιον), ἐπὶ (. ἐπεὶ) χρίαν αὐτοῦ ἔχωμον ( ἔχομεν), “‘send him some fish, as we want to make use of him” (Edd.), P Michigan Inv. No. 27985 (time of Hadrian) περ]ὶ ὧν ἐὰν χρείαν ἔχῃς γράφε por, ‘‘do you write to me about what you may need,” P Tebt II. 416}7 (ili/A.D.) μετάδες (ἡ. μετάδος) καὶ ᾿Ακουτᾶτι τῷ ἀδελφῷ ὅτι ἐὰν χρίαν τινὸς ἔχῃ ἡ γυνή μου ποίησον αὐτῆς τὴν χρίαν ἕως ἔλθω, μηδὲν ἐπιζητείτω, “tell my brother Akoutas also to do anything that my wife requires until I come, and let her want for nothing” (Edd.), and P Grenf II. 725 (a.p. 290-304) eis ἰδίαν pov χρείαν...…
Read the full entry →χρεία (chreia) — need.
χρεία
(written χρέα [Refs 3rd c.BC+], Ionic dialect χρείη [Refs], ἡ: (χράομαι, κέχρημαι):— need, want, χρείας ὕπο [Refs 4th c.BC+]; ἵν᾽ ἕσταμεν χρείας considering in what great need we are, [Refs 5th c.BC+]; χρείᾳ πολεμεῖν to war with necessity, [Refs]: with genitive, want of.., φαρμάκων χρείᾳ κατεσκέλλοντο [Refs 4th c.BC+]; ἐν χρείᾳ δορός in the need or stress of war, [Refs 5th c.BC+]; ἦ μὴν ἔτ᾽ ἐμοῦ χρείαν ἕξει will have need of my help, [Refs 4th c.BC+], cf. Call.[same place]; ἀφίκοντο εἰς χρείαν τῆς πόλεως came to feel the need of its assistance, [Refs 5th c.BC+]; ἰατρῶν ἐν χρείαις ἐσόμεθα, ἐν χρείᾳ ἡγεμόνος εἶναι, [Refs 5th c.BC+]; so τίς χ. σ᾽ ἐμοῦ [ἔχει]; [Refs 5th c.BC+] with infinitive, [NT] (followed by (ίνα, [NT+4th c.BC+] 'necessity is the mother of invention', [Refs 5th…
Read the full entry →χρεία
chreia
from the base of 5530 or 5534; employment, i.e. an affair; also (by
implication) occasion, demand, requirement or destitution:--business,
lack, necessary(-ity), need(-ful), use, want.
see GREEK for 5534
see GREEK for 5530
χρεία, ας, ἡ
n.f.
need, necessity, business
χρεία chreia 49x
use; need, necessity, requisiteness, Eph. 4:29; Heb. 7:11; personal need, an individual want, Acts 20:34; Rom. 12:13; Phil. 2:25; 4:16, 19; χρείαν ἔχω, to need, require, want, Mt. 6:8; 14:16; Mk. 2:25; Jn. 2:25; ἐστὶ χρεία, there is need, Lk. 10:42; τὰ πρὸς τὴν χρείαν, necessary things, Acts 28:10; a necessary business, affair,
χρεία χρεία, ionic χρείη, ἡ, χράομαι, χρέος use, advantage, service, Theogn., Plat.; τὰ οὐδὲν εἰς χρείαν things of no use or service, Dem.; χρείαν ἐρευνᾶν, v. ἐρευνάω 1: —pl. services, Pind., Dem.
as an action, using, use, κτῆσις καὶ χρ. having and using, Xen., Plat.; πρὸς τὴν ἀνθρωπίνην χρ. Xen.
of persons, familiarity, intimacy, intercourse, πρός τινα with one, Plat.
like Lat. opus, need, want, necessity, Aesch., etc.; ἵν᾽ ἕσταμεν χρείας considering in what great need we are, Soph.; χρείᾳ πολεμεῖν to war with necessity, id. Soph.:—c. gen. want or lack of a thing, Aesch., etc.; ἐν χρείᾳ δορός in the need or stress of war, Soph.; χρεία ἐστί [γίγνεταί] μοι τινός, Lat. opus est mihi aliqua re, Plat.; ἔτι μου χρείαν ἕξει will have need of my help, Aesch.; ἐν χρείᾳ εἶναί or…
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
49 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 49 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
οἵαν δ’ ἕκαστον παρέχεται τῶν εἰρημένων χρείαν τε καὶ ὠφέλειαν, δῆλον μὲν ἐκ τῆς ἐναργείας, πρὸς δ’ ἀκριβεστέραν κατάληψιν οὐκ ἄτοπον ἴσως καὶ λόγῳ τἀληθὲς ἰχνηλατῆσαι.
λάρνακα τετράστεγον κατασκευάσας πηχῶν τὸ μῆκος τριακοσίων πεντήκοντα δὲ τὸ πλάτος καὶ τριάκοντα τὸ βάθος, εἰς ταύτην σὺν τῇ μητρὶ τῶν παίδων καὶ ταῖς τούτων γυναιξὶν ἀνέβη, τά τε ἄλλα ὅσα πρὸς τὰς χρείας ἐπικουρήσειν αὐτοῖς ἔμελλεν ἐνθέμενος, ζῷά…
οὐαὶ τῷ λαμβάνονται: εἰ μὲν γὰρ χρείαν ἔχων λαμβάνει τις, ἀθῷος ἔσται: ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί: ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην.
χρηστήρια καὶ τὰ λοιπὰ … διορθώσοντα εἰς τὸ βασιλικὸν … ἐὰν οὖν τινὸς χρείαν ἔχηις … ἢ αὐτὸς παραγένου ἢ ἄλλον τινὰ ἀπόστειλον ὃ ἀγορᾶι. γέγραφεν δὲ Τιμόθεος
ἀπέγδος Ἀρτεμιδώρωι ἵνα κατασκευάσηι στρωμάτιον, ὥστε τῶι μήκει ἐπὶ δίεδρον ἢ μικρῶι μεῖζον, διπρόσωπον· χρεία γὰρ αὐτοῦ ἐστιν ὥστε Πισικλεῖ· καὶ ὡς ἂν τάχιστα γένηται, ἀπόστειλον εἰς Μέμφιν πρὸς
παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους … ἐνηνοχότων
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-DSM — Verb · present · active · participle · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
V-PAP-DSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Dative Number: Singular Gender: Masculine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι