Galatians 2:3 — Word Study
N1904ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
BSAButalla not evenoude TitusTitos [a Greek, Gentile] who [was]ho withsun [in close association, together] me myself,egō a GreekHellēn [born, ethnic, non-Jewish, Gentile] being,eimi▸ was compelledanagkazō▸ [forced, urged] to be circumcised;peritemnō▸ [to cut around, undergo the Jewish rite]
| Greek | English | Parsing |
|---|---|---|
| ἀλλ᾽ | But | Conjunction |
| οὐδὲ | not even | Conjunction, negative |
| Τίτος | Titus | Noun, nominative, singular |
| ὁ | who [was] | Article, nominative, singular |
| σὺν | with | Preposition |
| ἐμοί, | me myself, | Personal pronoun, first person, dative |
| Ἕλλην | a Greek | Noun, nominative, singular |
| ὤν, | being, | Verb, present, active |
| ἠναγκάσθη | was compelled | Verb, aorist, passive |
| περιτμηθῆναι· | to be circumcised; | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. |
| KJV | But neither Titus, who was with me, being a Greek, was compelled to be circumcised: |
| ASV | But not even Titus who was with me, being a Greek, was compelled to be circumcised: |
| YLT | but not even Titus, who [is] with me, being a Greek, was compelled to be circumcised — |
| WEB | But not even Titus, who was with me, being a Greek, was compelled to be circumcised. |
| BBE | But not even Titus who was with me, being a Greek, was made to undergo circumcision: |
Where they part company is ἠναγκάσθη — see How Translations Differ.
The structure centers on the main action of compulsion, with supporting phrases that clarify the subject and context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectΤίτιος
verbεἰμί
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 — Galatians 2:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense of the Gospelgenerated
Galatians 2:3 presents a key moment in the early church regarding the acceptance of Gentiles. Paul recounts that even Titus, who traveled with him, was not compelled to undergo the Jewish rite of circumcision, despite being a Greek. This incident underscores the tension between Jewish customs and the freedom found in Christ, which is a central theme in Paul's letter to the Galatians.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Galatians 5:2–6 | Take notice: I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. |
| 2 | Acts 15:24 | It has come to our attention that some went out from us without our authorization and unsettled you, troubling your minds by what they said. |
| 3 | Acts 16:3 | Paul wanted Timothy to accompany him, so he took him and circumcised him on account of the Jews in that area, for they all knew that his father was a Greek. |
| 4 | 1 Corinthians 9:20–21 | To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — ἠναγκάσθη, anagkazōgenerated
The verb ἀναγκάζω (i.e., *anagkazō*) means to compel or force someone to do something. It is in the aorist passive indicative form, indicating that Titus was acted upon rather than taking action himself.
This word conveys a sense of urgency or necessity, often used in contexts where someone is constrained to act against their will. In this verse, it emphasizes that Titus, a Gentile believer, was not subjected to the pressures of Jewish law.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.' This is consistent across several translations, including the KJV and ASV.
However, variations arise with the rendering of ἠναγκάσθη. The ULB uses 'forced,' while others like the DBY simply say 'compelled.'
Sentence Structuregenerated
The main verb of the sentence is ἠναγκάσθη, was compelled, which governs the subject Τίτος, Titus. The structure includes a noun phrase identifying Titus, a prepositional phrase indicating his association with Paul, and a clause that provides additional context about his Greek identity.
This sentence is built around the main action (compulsion) and its subject (Titus), with supporting phrases that clarify the relationship and background.
Septuagint Backgroundgenerated
περιτέμνω appears in the Septuagint, where it translates Hebrew terms related to circumcision, such as מוּל. This connection highlights the Jewish practice that was a point of contention for early Christians.
The use of this term in the New Testament, particularly in relation to Gentiles, signifies the broader discussion about the inclusion of non-Jews into the faith without the necessity of adhering to Jewish law.
In plain words — the whole versegenerated
Galatians 2:3 states that Titus, who was a Greek, was not forced to be circumcised, even though he was with Paul. This emphasizes the freedom that Gentile believers have in Christ and the ongoing debate about the necessity of Jewish laws for salvation.
Frequently Asked Questionsgenerated
It means that Titus, a Gentile, was accepted in the Christian community without having to follow Jewish customs, highlighting the freedom of Gentile believers.
The debate arose from differing views on whether Gentile converts to Christianity needed to follow Jewish laws, including circumcision, to be accepted into the faith.
Titus being a Greek illustrates the inclusion of Gentiles in the Christian faith and serves as a case study for the early church's struggle with cultural and religious boundaries.
This verse underscores the central theme of Galatians, which is the defense of the gospel of grace against legalism, affirming that faith in Christ, not adherence to the law, is what saves.
Reflection Questionsgenerated
- In what ways do I see the freedom of Christ influencing my own life and decisions?
- How can I better understand and support those who come from different cultural backgrounds in their faith journey?
- What are some modern-day equivalents of the pressures faced by Titus regarding religious practices?
- How can I apply the message of grace found in Galatians to my interactions with others?
The early church on this verse — how the Fathers read it
Tertullian and Jerome reference this verse to discuss the implications of circumcision for Gentile believers in the early church.
So great had been his desire to be approved and supported by those whom you wish on all occasions to be understood as in alliance with Judaism! When indeed he says,Early Church Fathers on Galatians 2 →
When he first says, "Neither Titus, who was with me, being a Greek, was compelled to be circumcised," and then adds, "And that because of false brethren unawares brought in," etc.Early Church Fathers on Galatians 2 →
But not even Titus, who was with me, though he was a Gentile, was compelled to be circumcised. Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus,Early Church Fathers on Galatians 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 2:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut neither Titus, who was with me, being a Greek,.... There was such an agreement between the apostle, and his fellow apostles at Jerusalem, even about this article of the necessity of circumcision,
Read John Gill on Galatians 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut neither Titus, who was with me, being a Greek, was compelled to be circumcised: But.
Read Robert Jamieson on Galatians 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe apostle brings this as an instance of the apostles at Jerusalem agreeing with him in his doctrine, as to the non-necessity of circumcision; for though Titus was with him, who was a native Gentile, being a Greek, and a minister of the gospel, (and possibly Paul carried him with him for an instance), yet the apostles at Jerusalem did not think fit to impose upon him circumcision; no, not upon a solemn debate of that question. If any shall object that Paul himself circumcised Timothy, who was a Greek, ,3; the answer is easy, the same text letting us know that his mother was a Jewess, and that he did it because of the Jews in those quarters. As to the Jews, it was matter of liberty at this…
Read Matthew Poole on Galatians 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised: Ver. 3. Was compelled to be circumcised] i.e. I would not yield he should be; lest I should seem to countenance them that held circumcision necessary to salvation. In the year of grace 1549, the ministers of Magdeburg did stoutly oppose them of Wittenberg and Leipsic, and set forth many books against them, because they dealt deceitfully, and by their Adiaphora, or things indifferent, as they called them, they paved a way to Popery. (Alsted. Chron.) And this was our case till this late blessed Reformation. It was not without cause that Peter Martyr commended it to the care of Queen Elizabeth, that church…
Read John Trapp on Galatians 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) But neither Titus . . .—This and the two following verses are parenthetical. The result of the private conference with the Judaic Apostles is not given till Galatians 2:7; but without waiting for this, the Apostle turns aside to give one emphatic piece of evidence that his practice in regard to the Gentile converts was not interfered with. The question of principle was raised in the case of Titus, and there he stood his ground, in spite of the pressure that was put upon him. In addition to its bearing upon the main argument, there is probably a special reason for this mention of the case of Titus. At the beginning of his second missionary journey, on taking with him his youthful convert…
Read Charles John Ellicott on Galatians 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. But neither Titus, who was with me] The apostle proceeds to state that his account was so satisfactory to the apostles, that they not only did not require him to insist on the necessity of circumcision among the Gentiles, but did not even require him to have Titus, who was a Greek, circumcised; though that might have appeared expedient, especially at Jerusalem, to have prevented false brethren from making a handle of his uncircumcision, and turning it to the prejudice of the Gospel in Judea. To spy out our liberty] The Judaizing brethren got introduced into the assembly of the apostles, in order to find out what was implied in the liberty of the Gospel, that they might know the…
Read AdamClarke on Galatians 2 →CambridgeThe Cambridge Bible for Schools and Colleges3–5. The construction of this passage is irregular and uncertain, and the meaning of several words and phrases obscure. But the general argument would seem to be as follows:—‘I conferred indeed with the Apostles at Jerusalem, but though I was quite ready to treat them with courtesy and respect, I was not prepared to make to them any concession of principle. That would have been to allow their authority as superior to my own, and would also have been a betrayal of the Gospel. An attempt was made to assert the necessity of obedience to the ceremonial law, as a condition of justification. This attempt took a practical shape, when certain false brethren with sinister motives demanded that…
Read Cambridge on Galatians 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut neither Titus, who was with me - Paul introduces this case of Titus undoubtedly to show that circumcision was not necessary for salvation. It was a case just in point.
Read Albert Barnes on Galatians 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
But not even Titus, who was with me, being a Greek, was compelled to be circumcised.
Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
Yet not even Titus, who was with me, was compelled to be circumcised, although he was a Greek.
Tyndale line
But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
But not even Titus who was with me, being a Greek, was compelled to be circumcised:
But not even Titus who was with me, being a Greek, was compelled to be circumcised:
But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
But neither yet Titus which was with me, though he were a Grecian, was compelled to be circumcised,
Strictly literal
(but neither was Titus, who was with me, being a Greek, compelled to be circumcised;)
but not even Titus, who [is] with me, being a Greek, was compelled to be circumcised —
but not even Titus, who [is] with me, being a Greek, was compelled to be circumcised—
But not even Titus, who was with me and who was a Greek, was forced to be circumcised.
From the Latin
But neither Titus, who was with me, being a Gentile, was compelled to be circumcised.
Simplified
But as it turned out, nobody even insisted that Titus who was with me should be circumcised, though he was Greek.
But not even Titus who was with me, being a Greek, was made to undergo circumcision:
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.
Sed neque Titus, qui mecum erat, cum esset gentilis, compulsus est circumcidi :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܦ ܛܛܘܣ ܕܥܡܝ ܕܐܪܡܝܐ ܗܘܐ ܠܐ ܐܬܐܢܣ ܕܢܓܙܘܪ
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.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
The standard critical text of the New Testament.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
The previous edition, still widely cited.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
The Society of Biblical Literature edition, freely licensed.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
The edition that turned scholarship toward the earliest manuscripts.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
An independent critical text built from the oldest witnesses then known.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
A recent critical edition following documentary evidence closely.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
The reading of the majority of surviving manuscripts.
ἀλλ᾽ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Galatians 2:3
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word οὐδέ (oude) is a negative particle that functions as a conjunction meaning 'and not' or 'nor,' and as an adverb meaning 'not even.' It combines elements of negation and exclusion, often appearing in phrases like 'neither... nor.' The New Testament uses it in various contexts, such as in Matthew 6:15 and Acts 4:32.
οὐδέ, [fr. Hom. down], a neg. disjunctive conjunction, compounded of ov and δέ, and therefore prop. i. q. but not; generally, however, its oppositive force being lost, it serves to continue a negation. [On the elision of ε when the next word begins with a vowel (observed by Tdf. in eight instances, neglected in fifty-eight), see TW. Proleg. p. 96; cf. WH. App. p. 146; W.§5, 1 a.; B. p. 10 sq.] It signifies 1. and not, continuing a negation, yet differently from οὔτε; for the latter connects parts or members of the same thing, since τέ is adjunctive like the Lat. que; but οὐδέ places side by side things that are equal and mutually exclude each other [(?). There appears to be some mistake here in what is said about ‘mutual exclusion’ (cf. W. § 55, 6): οὐδέ, like δέ, always makes reference to something preceding; οὔτε to what follows also; the connection of clauses negatived by οὔτε is…
Read the full entry →οὐδέ is used adverbially = ‘not even,” as in Mk 651, 1 Cor 5}, in P Oxy XIV. 16608 (iii/a.D.) τοὺς ἐγδοχεῖς οὐκ ἔπεμψας ὡς ἐνετειλάμην σοι, ἀλλ᾽ οὐδὲ ἔγραψας εἰ ἀπετάξαντο, ‘you have not sent the middlemen as I bade you, and you have not even written whether they departed” (Edd.), 24. 1765+ (iii/A.D.) οὐδὲ ἅπαξ ἠξίωσάς μοι γράφειν, ‘‘not even once have you deigned to write me.” For οὐδὲ εἷς, as in Ac 455, cf. 26. 16689 (iii/A.D.) Kal οὐκέτι φόβος οὐδὲ εἷς Ever, “Sand there is no longer any fear at all” (Edd.), 2d. I. 1221? (iii/iv A.D.) ἡμεῖ[ς] δὲ aypeve τῶν θηρίων δυνά[με]θα οὐδὲ ἕν, ‘‘and we cannot catch a single animal ”’ (Edd.).
οὐδέ (oude) — nor.
οὐδέ,
negative Particle, related to μηδέ as οὐ to μή, partly conjunction, partly adverb:
__A CONJUNCTION, but not, mostly answering to μέν (sometimes written divisim), [Refs 8th c.BC+], but not, is followed by οὐδέ, nor, ἄλλοις μὲν πᾶσιν ἑήνδανεν, οὐδέ ποθ᾽ Ἥρῃ, οὐδὲ Ποσειδάων᾽, οὐδὲ γλαυκώπιδι κούρῃ [Refs]
__A.II more frequently and not, nor: sometimes without a negative preceding, Κίρκη δ᾽ ὡς ἐνόησεν ἔμ᾽ ἥμενον, οὐδ᾽ ἐπὶ σίτῳ χεῖρας ἰάλλοντα [Refs 8th c.BC+]; δεινὸν γάρ, οὐδὲ ῥητόν [Refs 5th c.BC+]: after a negative compound, ὃν ἠτίμησ᾽ Ἀγαμέμνων, οὐδ᾽ ἀπέλυσε θύγατρα [Refs 8th c.BC+]
οὐδέ
oude
from 3756 and 1161; not however, i.e. neither, nor, not even:--neither
(indeed), never, no (more, nor, not), nor (yet), (also, even, then)
not (even, so much as), + nothing, so much as.
see GREEK for 3756
see GREEK for 1161
οὐδέ
Neg.cj.
neither, nor, not even
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
145 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 140 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
Every reference is on the Strong's page.
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…
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
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;
Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ περὶ τούτων οὖν πλεονάκις ἐπεμαρτυρόμην Ἰάσονι ὅτι
Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς … οὐλὴ
ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα
The Greek word Τίτος (transliterated as *Titos*) refers to Titus, a companion of the Apostle Paul. The entries indicate that he is mentioned in several New Testament letters, highlighting his role as a disciple and helper. There is also a reference to another individual named Titus, surnamed Justus. The significance of the name's Latin origin is noted, but its meaning remains uncertain.
Τίτος, -ου, ὁ
Titus;
St. Paul's disciple and companion: II Co 2:13 7:6, 13, 14 8:6, 16, 23 12:18, Ga 2:1, 3, II Ti 4:10, Tit 1:4, subscr., Rec. (Τῖτος).
One surnamed Justus: Ac 18:7, RV (T, WH, Τίτιος).†
Τίτος. For this proper name, see the invitation to dinner εἰς τὰ Τίτου τοῦ (ἑκατοντάρχου) [ἀπὸ ὥρας] θ, ‘‘at the house of Titus the centurion at 9 ο᾽οἱοοῖς " (P Fay 1324—iii/a.D.). Numerous other reff. are given by Preisigke Mamenbuch sw. On the probability that Titus, Paul’s companion, was the brother of Luke, see Souter Zxp 7 xviii. pp. 285,
Τίτος
Titos
of Latin origin but uncertain significance; Titus, a
Christian:--Titus.
Τίτος, ου, ὁ
n.m.
Titus
Τίτος Titos 13x
Titus, pr. name, friend and helper of Paul, 2 Cor. 2:13; 7:6; Gal. 2:1; 2 Tim. 4:10; Tit. 1:4
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
ti'-tus (Titos (2Co 2:13; 7:6,13; 8:6,16,23; 12:18; Ga 1:2:1,3; 2Ti 4:10; Tit 1:4)):
1. One of Paul's Converts:
A Greek Christian, one of Paul's intimate friends, his companion in some of his apostolic journeys, and one of his assistants in Christian work. His name does not occur in the Acts; and, elsewhere in the New Testament, it is found only in 2 Corinthians, Galatians, 2 Timothy and Titus. As Paul calls him "my true child after a common faith" (Tit 1:4), it is probable that he was one of the apostle's converts.
2. Paul Refuses to Have Him Circumcised:
Titus
Honourable, was with Paul and Barnabas at Antioch, and accompanied them to the council at Jerusalem (Gal. 2:1-3; Acts 15:2), although his name nowhere occurs in the Acts of the Apostles. He appears to have been a Gentile, and to have been chiefly engaged in ministering to Gentiles; for Paul sternly refused to have him circumcised, inasmuch as in his case the cause of gospel liberty was at stake. We find him, at a later period, with Paul and Timothy at Ephesus, whence he was sent by Paul to Corinth for the purpose of getting the contributions of the church there in behalf of the poor saints at Jerusalem sent forward (2 Cor. 8:6; 12:18). He rejoined the apostle when he was in Macedonia, and cheered him with the tidings he…
Our materials for the biography of this companion of St. Paul must be drawn entirely from the notices of him in the Second Epistle to the Corinthians, the Galatians, and to Titus himself, combined with the Second Epistle to Timothy. He is not mentioned in the Acts at all. Taking the passages in the epistles in the chronological order of the events referred to, we turn first to (Galatians 2:1,3) We conceive the journey mentioned here to be identical with that (recorded in Acts 15) in which Paul and Barnabas went from Antioch to Jerusalem to the conference which was to decide the question of the necessity of circumcision to the Gentiles. Here we see Titus in close association with Paul and Barnabas at Antioch. He goes with them to Jerusalem. His circumcision was either not insisted on at Jerusalem, or, if demanded, was firmly resisted.…
A distinguished Christian minister of Greek origin, Ga 2:3; converted under the preaching of Paul, Tit 1:4, whose companion and fellow-labor he became, 2Co 8:23. He joined Paul and Barnabas in the mission from Antioch to Jerusalem, Ac 15:2 Ga 2:1; and subsequently was sent to Corinth and labored with success, 2Co 8:6 12:18. He did not rejoin the apostle at Troas, as was expected, but at Philippi, 2Co 2:12,13 7:6; and soon after resumed his labors at Corinth in connection with a general effort for the relief of poor…
14 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 14 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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καὶ μετὰ ταῦτα κρατήσαντος Οὐεσπασιανοῦ καὶ Τίτου τοῦ υἱοῦ αὐτοῦ τῆς οἰκουμένης δεηθέντες οἱ Ἀλεξανδρεῖς καὶ Ἀντιοχεῖς, ἵνα τὰ δίκαια τὰ τῆς πολιτείας μηκέτι μένῃ τοῖς Ἰουδαίοις, οὐκ ἐπέτυχον.
ἔτους τρίτου Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς, Παῦνι κη διέγραψε Στοτοῆτι καὶ μετόχοις πράκτορσιν ἀργυρικῶν Ἀπιάδος
ἔτους γ Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς, Τῦβι κη, εἰς ἀρίθμησιν Ἁδριανοῦ. διέγραψεν Τεσενοῦφις νεώτερος Τεσενούφεως
ἔτους τετάρτου Αὺτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς Φαμενὼθ β διὰ τὴς Διδύμου κεκοσμητευκότος τραπέζης Φρέμει. Σειετοῦς
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 σύν (sun) is a preposition meaning 'with' or 'together with,' indicating association, companionship, or inclusion. It is used with the dative case and appears frequently in the New Testament, especially in the writings of Luke and Paul. Notably, it conveys a closer relationship than other similar prepositions. Examples include phrases like 'σὺν Χριστῷ' (with Christ) and 'σὺν ἐμοί' (with me).
σύν (old Att. ξύν),
prep. c. dat.,
expressing association, fellowship and inclusion. It gradually gave way to μετά, c. gen. (cf. LS, s.v.; Bl., § 41, 3), and is therefore comparatively infrequent in NT, being rare in Mt4, Mk6, Jo3, and elsewhere (exx. Ja 1:11, II Pe 1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Lk 2:13, Jo 21:3, Ac 10:23, al.; εἶναι σύν τινι, Lk 7:12, Ac 4:13, Phl 1:23, al.; of partisanship, Ac 4:13; οἱ σύν τινι (ὄντες), of attendants, companions or colleagues, Read the full entry →
σύν [the older form ξύν is still found in some edd. in composition (as ξυμ-βαίνω, 1 Pet. iv. 12 Rec***; see L. and S. 5. v. init.; cf. 3, o,s)], a preposition; it is never used in the Apocalypse, rarely by Matthew [some four times (texts vary) ], Mark [some five times, or John (three times) ], (who prefer μετά), more frequently by Luke ΄, συν [(Gospel and Acts) about 79 times] and Paul [about 39 times ; on the comparative frequency of these prepp. in the classics, see L. and S.s. v. ad init.]. It takes the Dative after it, and denotes accompaniment and fellowship, whether of action, or of belief, or of condition and experience; (acc. to the grammarians [ef. Donaldson, New Crat.§181; Kriiger §68, 13,1; Kihner ii. p.438]; W. 391 (366), a fellowship far closer and more intimate than that expressed by perd, although in the N. T. this distinction is much oftener neglected than observed).…
Read the full entry →συν. This ‘‘aristocrat” among the prepositions as compared with ἐν the ‘‘ maid of all work” is comparatively rare in the NT, having given place, as it did in Attic Greek, to μετά c. gen. (cf. Blass Gr. p. 132). (1) For its general meaning “‘with,” either ‘‘ along with” or ‘‘in addition to,’’we may note—P Tebt I. 438 (B.C. 118) παρεγενήθημεν els ἀπάντησιν σὺν τῶι τῆς κώμης κωμάρχωι [καί] τινων τῶν πρεσβυτέρων τῶν [γ]εωργῶν, “να came to meet him together with the -komarch of the village and some of the elders of the cultivators’ (Edd.), i. 13} (B.C. 114) ἐφοδεύοντός μου σὺν “Qpwr κω(μάρχηι) καὶ ΠΠατάνι. . . [[τὰ ἐν περὶ τὴν κώμην χωματικὰ ἔργα, “as I was inspecting, in company with Horus the komarch and Patanis, the embankment works near the village ’’ (Edd.), 25, 207 (B.c. 113) memépp(a>pelv] ᾿Αράχθην σὺν Tots κωμογραμματεῦσι ἐσόμενον μέχρι TOU με παραγενέσθαι, “T, have sent Arachthes to…
Read the full entry →σύν (sun) — with.
σύν [ῠ],
old Attic dialect ξύν; Boeotian dialect σούν [Refs 3rd c.BC+];
__A σ. ἡρώων [Refs 2nd c.AD+]:—with. The form ξύν rarely occurs in [Refs 8th c.BC+]; in Ionic dialect verse we find ξύν [Refs 7th c.BC+]; in early Ionic dialect Prose (including Inscrr.,[Refs 6th c.BC+] is only found in ξυνίημι [Refs 5th c.BC+]; in the late Ionic of [Refs 2nd c.AD+]; in Aeolic dialect and Doric dialect it is rare, ξυνοίκην [Refs 7th c.BC+]; elsewhere Doric dialect σύν, [Refs 6th c.BC+] and becomes usual towards the end; after [Refs 5th c.BC+]; otherwise, of Attic dialect Prose writers [Refs 5th c.BC+] a few times in compounds; codices [Refs 5th c.BC+]; in [Refs 5th c.BC+] is very frequently; in Trag. both forms occur. The preposition σύν gradually gave way to μετά with genitive, so that whereas [Refs 4th c.BC+] with genitive, the proportions in [Refs 5th c.BC+]…
σύν
sun
a primary preposition denoting union; with or together (but much
closer than 3326 or 3844), i.e. by association, companionship,
process, resemblance, possession, instrumentality, addition,
etc.:--beside, with. In composition it has similar applications,
including completeness.
see GREEK for 3326
see GREEK for 3844
σύν
Prep.
with
σύν syn 128x
with, together with, Mt. 25:27; 26:35; 27:38; attendant on, 1 Cor. 15:10; besides, Lk. 24:21; with, with the assistance of, 1 Cor. 5:4; with, in the same manner as, Gal. 3:9; εἶναι σύν τινι, to be with any one, to be in company with, accompany, Lk. 2:13; 8:38; to be on the side of, be a partisan of any one, Acts 4:13; 14:4; οἱ σύν τινι, those with any one, the companions of any one, Mk. 2:26; Acts…
Read the full entry →σύν prep. with dat., Lat. cum
along with, in company with, together with, δεῦρ᾽ ἤλυθε σὺν Μενελάῳ Il.
with collat. notion of help, σὺν θεῷ with God's help or blessing, (the God being conceived as standing with one), Hom., etc.; σὺν θεῷ εἰρημένον spoken as by inspiration, Hdt.: so, σὺν δαίμονι, σὺν Διί, σὺν Ἀθήνῃ Il.; so also, σύν τινι εἶναι or γίγνεσθαι to be with another, i. e. on his side, of his party, Xen.; οἱ σύν τινι any one's friends, followers, id. Xen.
endued with, ἄκοιτις σὺν μεγάλῃ ἀρετῇ Od.: of things that belong or are attached to a person, στῆ σὺν δουρί Il.; σκῆπτρον, σὺν τῷ ἔβη id. Il.; αὐτῇ σὺν φόρμιγγι id. Il. (here, in attic, the σύν is often omitted).
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
131 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 128 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 82 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ διʼ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δʼ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης…
Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι…
Σχώτου ἱερεῖ Σούχου καὶ Ἀφροδίτης, παρακεχωρηκέναι αὐτῶι Ἁρσιήσει τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων
τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεῦς ὁ ἀποδόμενος, ὃν ἐδέξαντο Ἑτπεσοῦχος καὶ οἱ σὺν αὐτῷ ὠνούμενοι οἱ πριάμενοι. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1DS — Personal pronoun · first person · dative · singulardative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular.
P-1DS Part of Speech: Personal pronoun Person: first Case: Dative Number: Singular
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
The Greek word Ἕλλην (i.e., *Hellen*) refers to a Greek person, typically in contrast to a non-Greek, or barbarian. It encompasses Greeks by nationality and extends to Gentiles who adopt Greek language and culture, particularly in the New Testament, where it contrasts with Jews. The term appears frequently in the New Testament, indicating its significance in discussions of identity and faith.
Ἕλλην, -ηνος, ὁ
[in LXX: Jl 3:6, Za 9:13 (יָוָן), etc.; I Mac 1:10, al. * ;]
a Greek; opp. to βάρβαρος, Ro 1:14; usually in ΝΤ of Greek Gentiles, opp. to Ἰουδαῖοι: Jo 7:35, Ac 11:20 14:1 16:1, 3 18:4 19:10, 17 20:21 21:28, Ro 1:16 2:9, 10 3:9 10:12, I Co 1:22, 24 10:32 12:13, Ga 2:3 3:28, Col 3:11; of proselytes, Jo 12:20, Ac 17:4.†
Ἕλλην, -nvos, 6; 1. a Greek by nationality, whether a native of the main land or of the Greek islands or colonies: Acts xviii. 17 Rec.; “Ἑλληνές τε καὶ βάρβαροι, Ro. i. 14. 2. in a wider sense the name embraces all nations not Jews that made the language, customs, and learning of the Greeks their own; so that where Ἕλληνες are opp. to Jews, the primary reference is to a difference of religion and worship: Jn. vii. 35 (cf. Meyer ad loc.) ; Acts xi. 20 GLT Tr [ef. B.D. Am. ed. p- 967]; Acts xvi. 1, 3; [xxi. 28]; 1 Co. i. 22, 23 Rec.; Gal. ii. 3, (Joseph. antt. 20, 11, 2) ; Ἰουδαῖοί τε καὶ Ἑλληves, and the like: Acts xiv.1; xviii.4; xix.10,17; xx. PA Ot Gs) 19. 10 1.9); x. 12: 1 Co: 1524s xi325 xii. 13; Gal. iii. 28; Col. iii. 11. The word is used in the same wide sense by the Grk. church Fathers, ef. Otto on Tatian p. 2; [Soph. Lex. s. v.]. The Ἕλληνες spoken of in Jn. xii. 20 and Acts…
Read the full entry →Ἕλλην=Ἕλλην (Hellēn) — Greek, Gentile.
1. Hellen , son of Deucalion, [8th/7th c.BC]
2. the Ἕλληνες of [8th/7th c.BC] are the Thessalian tribe of which Hellen was the reputed chief (compare Ἑλλάς 1), [8th/7th c.BC]
3. later, Ἕλληνες was the regularly name for Greeks , opposite to βάρβαροι, [Refs 5th c.BC], etc.
4. later still, of Gentiles , Opp. to Jews, [Refs 1st c.AD]
5. as adjective = Ἑλληνικός, [Refs 5th c.BC], etc.:—;even with a fem. Substantive, [6th/5th c.BC, Refs 5th c.BC] (Middle Liddel)
Ἕλλην
Hellen
from 1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a
Greek-speaking person, especially a non-Jew:-- Gentile, Greek.
see GREEK for 1671
Ἕλλην, ηνος, ὁ
n.m.
a Hellene, a Greek
Ἕλλην Hellēn 25x
a Greek, Acts 18:17; Rom. 1:14; one not a Jew, a Gentile, Acts 14:1; 16:1, 3
Ἕλλην Ἕλλην, ηνος, ὁ, Hellen, son of Deucalion, Hes.
the Ἕλληνες of Hom. are the Thessalian tribe of which Hellen was the reputed chief (cf. Ἑλλάς 1), Il.
later, Ἕλληνες was the regul. name for Greeks, opp. to βάρβαροι, Hdt., etc.
later still, of Gentiles, Opp. to Jews, NTest.
as adj. = Ἑλληνικός, Thuc., etc.:—even with a fem. Subst., Aesch., Eur.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Greek
Found only in the New Testament, where a distinction is observed between “Greek” and “Grecian” (q.v.). The former is (1) a Greek by race (Acts 16:1-3; 18:17; Rom. 1:14), or (2) a Gentile as opposed to a Jew (Rom. 2:9, 10). The latter, meaning properly “one who speaks Greek,” is a foreign Jew opposed to a home Jew who dwelt in Palestine.
The word “Grecians” in Acts 11:20 should be “Greeks,” denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts (“Hellenes”).
→ Philosophy of 1Co 1:22,23
→ See GREECE
26 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 26 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 4 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.
Ῥωμαῖοι δὲ καὶ προστιθέντες τὸ ἐλλειφθὲν ὑφ’ Ἑλλήνων στοιχεῖον τὸ Σ τρανοῦσιν ἔτι μᾶλλον τὴν ἔμφασιν, ἐτυμώτερον σέπτεμ προσαγορεύοντες ἀπὸ τοῦ σεμνοῦ, καθάπερ ἐλέχθη, καὶ σεβασμοῦ.
ταύτην δὲ τὴν ἐνεστῶσαν ἐγκεχείρισμαι πραγματείαν νομίζων ἅπασι φανεῖσθαι τοῖς Ἕλλησιν ἀξίαν σπουδῆς·
ια ἔτους ὑπὲρ ι ἔτους … … Κερᾶς Ὡραυσίου κδ Ψάμις Ἀπύγχεως κ ιζ Ἕλλην Σαμβᾶτος ἡμιωβέλιον χαλκοῦς 2 α ὀβολὸν Ἀτομεῦς Ἄγρωνος ἡμιωβέλιον χαλκοῦς 2 α ὀβολὸν Τρύφων
η 𐅵 η, αἳ καὶ ἐμετρήθησαν Γεμείλωι καὶ Κρονίωνι σιτολόγοις. ιε ἔτους Ἐπεὶφ η. Ἑλλήνων. καὶ μηνὶ Καισαρείωι κζ. Κερκήσεως. Πτολεμᾶ Διδᾶ ἀμπελουργοῦ πυροῦ ἀρτάβαι β ϛ κδ, προσμετρούμενα
αὐτῇ Πτολλαρίων Παυλείνου τοῦ Πάτρωνος τῶν ἐκ τοῦ ἀριθμοῦ τῶν ἐν τῷ Ἀρσινοείτῃ ἀνδρῶν Ἑλλήνων καὶ παρὰ Διοσκόρου τοῦ Νεμεσίωνος τοῦ Ἀρείου Σωσικοσμείου τοῦ καὶ Ζηνείου· συνχωροῦμεν πρὸς ἀλλήλους
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →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
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ἀναγκάζω (anagkazo) is built from the root ἀνάγκη and means to compel or necessitate. It covers a range of meanings including to force, persuade, or constrain, often used with an accusative object. In the New Testament, it appears in several contexts, such as in Matthew 14:22 and Acts 28:19, where it conveys the idea of compelling someone to act.
ἀναγκάζω
(< ἀνάγκη),
[in LXX: Pr 6:7 (שֹׁטֵר), I Es 3:24, I Mac 2:25, al.;]
ἀναγκάζω ; [impf. ἠνάγκαζον); 1 aor. ἠνάγκασα; 1 aor. pass. ἠναγκάσθην; (fr. ἀνάγκη) ; [fr. Soph. down]; to necessitate, compel, drive to, constrain, whether by force, threats, ete., or by persuasion, entreaties, ete., or by other means: τινά, 2 Co. xii. 11 (by your behavior towards me); τινά foll. by inf., Acts xxvi. 11; xxviii. 19; Gal. ii. 3,14 (by your example); vi. 12; Mt. xiv. 22; Mk. vi. 45; LK. xiv. 23.
ἀναγκάζω. P Oxy IV. 71714 (late i/B.c.) ἠν]άγκασμαι βοᾶν αὐτῶι. A somewhat weakened sense is seen in P Fay r1of (A.D. 94) εὖ ποιήσεις. . ἀναγκάσας ἐκχωσθῆναι τὸ ἐν αὐτῶι κόπριον, ‘*please have the manure there banked up” (Edd.): cf. the use in Lk 1428, where ἀνάγκασον describes the ‘‘ constraint” of hospitality which will not be denied. Other occurrences are BGU IV. 1042°.® (iii/A.D.) ἐ[ν]έτυχ[ε τ]ῷ δικαιοδότῃ kal ἀ[ν]ή[γκ]αζέ pe προσκαρτερεῖν τῷ βήμ[ατ]ι αὐτοῦ: so we venture to restore the text, in accordance with the meaning clearly needed—the augment will be a blunder like that which secured permanent footing in διηκόνουν, etc. A similar aor. is apparently intended in P Amh II. 133!” (early , , αναγ Κἢ ii/A.D.) καὶ μετὰ πολλῶν κόπων ἀνηκάσαμεν (1. ἀνηγκ-) αὐτῶν (for αὐτούς) ἀντασχέσθαι κτὰ. ““ἀπὰ with great difficulty I made them set to work” (Edd.). The contracted future occurs in…
Read the full entry →ἀναγκάζω (anagkazō) — to compel.
ἀναγκ-άζω,
future -άσω[Refs 5th c.BC+] (later 2nd pers.plural -ᾶτε[Refs]: perfect ἠνάγκακα[Refs 5th c.BC+]: pluperfect -ειν[Refs 4th c.BC+]: (ἀνάγκη):—force, compel, mostly with accusative person et infinitive, ἀ. τινὰ κτείνειν, πόλισμα, συνθήκας ποιεῖσθαι, etc., [Refs 5th c.BC+]; δρᾶν, λέγειν, etc., [Refs 5th c.BC+]: so in passive, ἠναγκάζοντο ἀμύνεσθαι[Refs 5th c.BC+]infinitive, κἄμ᾽ ἀναγκάζεις τάδε (i.e. δρᾶν) [Refs 5th c.BC+]; ἀναγκάζεσθαί τι to be forced [to do] a thing, [Refs 5th c.BC+]
2. with accusative person only, constrain a person, τὸ συνδρῶν σ᾽ ἀναγκάσει χρέος[Refs 5th c.BC+]; especially by argument, opposed to ῥητορικῶς ἐλέγχειν, [Refs 5th c.BC+]; δεινοῖς ἠναγκάσθην I…
ἀναγκάζω
anagkazo
from 318; to necessitate:--compel, constrain.
see GREEK for 318
ἀναγκάζω
v.
I force, compel
ἀναγκάζω anankazō 9x
to force, compel, Acts 28:19; to constrain, urge, Lk. 14:23
ἀναγκάζω ἀνάγκη to force, compel, mostly c. acc. pers. et inf., ἀν. τινὰ ποιεῖσθαι τι, λέγειν, etc., Hdt., etc.:—so Pass., ἠναγκάζοντο ἀμύνεσθαι id. Hdt.;—without the inf., ἀναγκάζεσθαί τι to be forced to do a thing, Plat., etc.:—also, ἀναγκάζειν τινὰ ἔς τι Thuc.
c. acc. pers. only, to constrain by argument, Plat.: Pass., ἠναγκάσθην I was constrained, tortured, Soph.; ἠναγκασμένος, ἀναγκασθείς under compulsion, Thuc.
c. acc. rei only, to carry through by force, Eur.
c. acc. rei et inf. to prove that a thing is necessarily so and so, Plat.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
9 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
τοσοῦτον δ’ ἄρα τῆς ἀσεβείας ἐπιβεβήκασιν, ὥστ’ οὐ μόνον δι’ ἑαυτῶν ἐγείρειν τὰς τοιαύτας πόλεις ἀξιοῦσιν, ἀλλὰ καὶ τὴν φιλάρετον πληθὺν Ἰσραὴλ ἀναγκάζουσιν ἐπιστάτας καὶ διδασκάλους κακῶν ἔργων ἐπ’ αὐτοῖς χειροτονήσαντες.
καὶ πρὸς ὀλίγον ἀντισχόντων αὐτῶν καρτερῶς πολλοὺς μὲν αὐτῶν ἀπέκτεινεν Ἰώαβος, ἅπαντας δʼ ἠνάγκασεν εἰς φυγὴν τραπῆναι.
ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου: Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφ̓ ἡμῶν;
ἐπιβαλὼν ἀπέσπακεν ἐκ τῶν ἡμετέρων βοϊκῶν κτηνῶν αἶγα θήλειαν ἀξίαν ἀργυρίου δραχμῶν π καὶ ἠνάγκασεν ἐργάσασθαι ἐν οἷς γεωργεῖ ἐδάφεσι, ἔτι καὶ εκτητι … ακο … … επικληεις τὸν
προεστώτων μὴ δόντων εἰς τὸ ὄργανον μήτε χοινικίδας μήτε τὰ ἄλλα, ἃ ἔδει, αὐτὸς ἠναγκάσθην ἐκ τοῦ ἰδίου ἀγοράσας ἐξαρτίσαι καὶ μηχανὴν ὁμοίως καὶ θυίας καὶ τὰ ἄλλα τὰ
καμήλους τῆς Ἡρακλείδου μερίδος … ως ἔτι ἀπὸ τοῦ Μεσορὴ μηνὸς … … ἠνάγκασέν με τοὺς καμήλους ἀπ … … … κοντ … κτηνῶν … … κα
περιτέμνω is a verb meaning to cut around, specifically to circumcise. It appears in various contexts in the New Testament, notably in Luke and Acts, referring to the Jewish rite of circumcision. The term can also be used metaphorically, as seen in Colossians, where it signifies a spiritual cutting away of sin. The word is derived from the combination of a prefix meaning 'around' and a root meaning 'to cut'.
περι-τέμνω,
[in LXX chiefly for מוּל;]
(Ion., Epic. and late writers),
περι-τέμνω (lon. περιτάμνω) ; 2 pres. περιτέμνομαι; pf. ptep. περιτετμημένος ; 1 aor. περιεἐτμήθην; [fr. Hes. down]; Sept. chiefly for 539; to cut around (cf. περί, III. 1]: τινά, to circumcise, cut off one’s prepuce (used of that well-known rite by which not only the male children of the Israelites, on the eighth day after birth, but subsequently also ‘proselytes of righteousness’ were consecrated to Jehovah and introduced into the number of his people; [ef. BB. DD. s. v. Circumcision; Oehler’s O. T. Theol. (ed. Day) 88 87, 88; Miller, Barnabasbrief, p. 227 sq.]), Lk. i. 59; ii. 21; Jn. vii. 22; Acts vii. 8; xv.53 xvi. 3; xxi. 21; of the same rite, Diod. 1,28; pass. and mid. to get one’s self circumcised, present one’s self to be circumcised, receive circumcision [ef. W. § 38, 3]: Acts xv. 1, 24 Rec.; 1 Co. vii. 18; Gal. ii. 3; v.2sq.; vi. 12sq.; with ra αἰδοῖα added, Hat. 2, 36 and…
Read the full entry →περιτέμνω is always used in the LXX for the ceremonial act of circumcision, and Deissmann (4S p. 151 ff.) has suggested that the choice of this particular compound by the LXX translators may have been due to the fact that it was ‘‘in common use as a technical term for an Egyptian custom similar to the Old Testament cércumczsion.” He cites by , περιτρέπω way of illustration P Lond 2413 (B.c. 163) (=I. p. 32, UPZ i. p. 117) ὡς ἔθος ἐστὶν] τοῖς Αἰγυπτίοις περι[[τε]]τέμνεσθαι (see further below), and BGU I. 3471} (a.p. 171) where we read of a boy—rrepit]pnOqvat [kata] τὸ ἔθος. To this evidence we can now add a series of documents dealing with the priests of Soknebtunis, P Tebt II. 291-3: see especially 292 (a.p. 189-190), where a priest makes request to the strategus that κατὰ τὸ ἔθος ἐπιϊστολὴν.. .7 γραφῆναι ὑπὸ σοῦ t[¢ κρατίστῳ ἀρχιερεῖ ἵνα] συνχωρήσαντος αὐτοῦ δυν[ηθῶσιν οἱ παῖδες]…
Read the full entry →περιτέμνω (peritemnō) — to circumcise.
περιτέμνω,
Epic dialect and Ionic dialect περι-τάμνω, cut or clip round about, οἴνας περιταμνέμεν prune them, [Refs 8th c.BC+]; of a goldsmith, [Refs 2nd c.AD+] —middle, βραχίονας περιτάμνονται make incisions all over their arms, [Refs 5th c.BC+]:—passive, to be cut up, of fish, [Refs 4th c.BC+]
2. of circumcision, τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα [Refs 5th c.BC+]; π. τοὺς παῖδας [LXX+3rd c.BC+], etc.:— middle, περιτάμνονται τὰ αἰδοῖα [LXX+5th c.BC+]: absolutely, practise circumcision, [Refs 5th c.BC+]:—passive, [LXX]
3. cut off the extremities, τὰ ὦτα καὶ τὴν ῥῖνα [Refs 5th c.BC+] —passive, περιτάμνεσθαι γῆν to be curtailed of certain land, [Refs 5th…
περιτέμνω
peritemno
from 4012 and the base of 5114; to cut around, i.e. (specially) to
circumcise:--circumcise.
see GREEK for 4012
see GREEK for 5114
περιτέμνω
v.
I circumcise
περιτέμνω ionic -τάμνω fut. -τεμῶ perf. -τέτμηκα aor2 -έτεμον to cut or clip round about, Lat. circumcidere, οἰνὰς περιταμνέμεν to prune them, Hes.; τὴν κεφαλὴν π. κύκλῳ περὶ τὰ ὦτα Hdt.:—Mid., περιτάμνεσθαι βραχίονας to make incisions all round one's arms, id. Hdt.
of circumcision, id. Hdt.: and in Mid., περιτάμνονται τὰ αἰδοῖα they practise circumcision, id. Hdt.
to cut off the extremities, τὰ ὦτα καὶ τὴν ῥῖνα id. Hdt.:—Pass., περιτάμνεσθαι γῆν to be curtailed of certain land, id. Hdt.
to cut off and hem in all round, cut off, Lat. intercipere; hence in Mid., βοῦς περιταμνόμενος cutting off cattle for oneself, "lifting" cattle, Od.:—Pass. to be cut off, intercepted, Xen.
Verb-APN — Verb · aorist · passive · infinitiveaorist passive infinitive — a completed action, viewed as a whole.
V-APN Part of Speech: Verb Tense: Aorist Voice: Passive Mood: iNfinitive TVM equivalent: G5683
18 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 17 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 22 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.
μηδ’ ὅτι τὸ περιτέμνεσθαι ἡδονῆς καὶ παθῶν πάντων ἐκτομὴν καὶ δόξης ἀναίρεσιν ἀσεβοῦς ἐμφαίνει, καθ’ ἣν ὑπέλαβεν ὁ νοῦς ἱκανὸς εἶναι γεννᾶν δι’ ἑαυτοῦ, ἀνέλωμεν τὸν ἐπὶ τῇ περιτομῇ τεθέντα νόμον·
προσέταξέ τε βουλόμενος τὸ ἀπʼ αὐτοῦ γένος μένειν τοῖς ἄλλοις οὐ συμφυρόμενον περιτέμνεσθαι τὰ αἰδοῖα καὶ τοῦτο ποιεῖν ὀγδόῃ ἡμέρᾳ μετὰ τὸ γεννηθῆναι.
Λέγει γὰρ πάλιν περὶ τῶν ὠτίων, πῶς περιέτεμεν ἡμῶν τὴν καρδίαν.
καὶ τῶν συννάων θεῶν ἱεροῦ λογίμου κώμης Σοκνοπαίου Νήσου ἐπέδωκάν μοι βιβλίδιον βουλόμενοι ἱερατικῶς περιτεμεῖν οἱ μὲν υἱοὺς ἑαυτῶν, οἱ δὲ συνγενεῖς ἐκ μητέρων τῶν ὑπογεγραμμένων καὶ παρέθεντο ἀντίγραφα
Κλαύδιος Ἀγαθοκλῆς ὁ ἀρχιερεὺς καὶ ἐπὶ τῶν ἱερέων σημειωσάμενος τὴν ἐπιστολὴν ἐπέτρεψε τὸν Στοτοῆν περιτμηθῆναι κατὰ τὸ ἔθος.
θεῶν ἱεροῦ λογίμου τοῦ ὄντος ἐν κώμῃ Σοκνοπαίου Νήσου ἐπέδωκέ μοι βιβλίδιον βουλόμενος ἱερατικῶς περιτεμεῖν υἱοὺς αὐτοῦ δύο Πακῦσιν καὶ Στοτοῆτιν ἐκ μητρὸς Ταφιώμιος ἱερείας τῶν αὐτῶν θεῶν· εἰς