Galatians 3:27 — Word Study
N1904ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
BSAAs many ashosos forgar intoeis ChristChristos [the Anointed One, Messiah] you were baptized,baptizō▸ [immersed, fully submerged] ChristChristos [the Lord, Savior] you have put on.enduō▸ [put on, dressed in]
| Greek | English | Parsing |
|---|---|---|
| ὅσοι | As many as | Correlative pronoun, nominative, plural |
| γὰρ | for | Conjunction |
| εἰς | into | Preposition |
| Χριστὸν | Christ | Noun, accusative, singular |
| ἐβαπτίσθητε, | you were baptized, | Verb, aorist, passive |
| Χριστὸν | Christ | Noun, accusative, singular |
| ἐνεδύσασθε. | you have put on. | Verb, aorist, middle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For all of you who were baptized into Christ have clothed yourselves with Christ. |
| KJV | For as many of you as have been baptized into Christ have put on Christ. |
| ASV | For as many of you as were baptized into Christ did put on Christ. |
| YLT | for as many as to Christ were baptized did put on Christ; |
| WEB | For as many of you as were baptized into Christ have put on Christ. |
| BBE | For all those of you who were given baptism into Christ did put on Christ. |
Where they part company is ἐβαπτίσθητε — see How Translations Differ.
The main clause is supported by a prepositional phrase and a participial phrase, showing the relationship between baptism and the new identity in Christ.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὅσος
verbβαπτίζω
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 3:27
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 — Unity in Christgenerated
Galatians 3:27 is part of Paul's letter to the Galatians, where he emphasizes that faith in Christ brings believers into a new relationship with God. In this context, Paul asserts that through baptism, believers are united with Christ, shedding their old identities and becoming part of God's family. This theme of unity is further illustrated in the surrounding verses, particularly in Galatians 3:26 and Galatians 3:28, where distinctions among people are erased in Christ.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 28:19–20 | Therefore go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, |
| 2 | Mark 16:15–16 | And He said to them, “Go into all the world and preach the gospel to every creature. |
| 3 | Acts 2:38 | Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. |
| 4 | Acts 8:36–38 | As they traveled along the road and came to some water, the eunuch said, “Look, here is water! What is there to prevent me from being baptized?” |
| 5 | Acts 9:18 | At that instant, something like scales fell from Saul’s eyes, and his sight was restored. He got up and was baptized, |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — βαπτίζω, baptizōgenerated
The verb βαπτίζω means to immerse or dip, indicating a complete submersion in water. In this verse, it is in the aorist passive indicative form, showing that the action was completed in the past and that the subject (the believers) received the action.
This act of baptism symbolizes not just a ritual but a profound spiritual transformation, where believers are united with Christ in His death and resurrection, as noted in Romans 6:3.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible states, 'For all of you who were baptized into Christ have clothed yourselves with Christ.' The KJV and ASV use 'have put on Christ,' while the YLT phrases it as 'did put on Christ.'
The translations agree on the essential meaning of baptism and its significance in the believer's identity in Christ, though some variations exist in wording.
Sentence Structuregenerated
The main finite verb is ἐβαπτίσθητε, you were baptized, which governs the subject ὅσοι, as many as, and is followed by a prepositional phrase εἰς Χριστὸν, into Christ, and a participial phrase ἐνεδύσασθε, you have put on.
The structure shows a clear relationship between baptism and the new identity believers assume in Christ, emphasizing the transformation that occurs through this act.
Septuagint Backgroundgenerated
βαπτίζω does not appear in the Septuagint, but its Hebrew equivalent טָבַל (to dip) is used in contexts involving ceremonial washing, indicating a similar concept of purification and initiation.
The idea of being clothed is also present in the LXX, where לָבַשׁ (to wear) signifies taking on a new identity or role, paralleling the New Testament theme of being clothed with Christ.
In plain words — the whole versegenerated
Galatians 3:27 explains that all who are baptized into Christ have taken on a new identity, symbolized by being clothed with Christ. This means that through baptism, believers are united with Him and become part of God's family, transcending previous distinctions.
Frequently Asked Questionsgenerated
Being baptized into Christ signifies a believer's identification with Him, symbolizing death to sin and new life in Him, as seen in Romans 6:4.
The imagery of clothing represents the new identity and transformation that believers experience in Christ, as they take on His characteristics and righteousness.
While baptism is an important step of obedience and identification with Christ, salvation is ultimately through faith in Him, as emphasized in Ephesians 2:8-9.
This verse emphasizes that all believers, regardless of their background, are united in Christ through baptism, highlighting the equality and oneness of all in the body of Christ.
Reflection Questionsgenerated
- How does my baptism reflect my identity in Christ?
- In what ways can I live out the truth that I have put on Christ?
- What barriers might I need to overcome to embrace the unity described in this verse?
- How can I encourage others to understand the significance of their baptism?
The early church on this verse — how the Fathers read it
Early church writers like Tertullian reference this verse to discuss the significance of baptism and the believer's identity in Christ.
Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for "as many of you as are baptized into Christ, have put on Christ" ), Christ is as properly implied in the meaning of the name, which is God-with-us,Early Church Fathers on Galatians 3 →
When, however, the prescript is laid down that "without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life" ),Early Church Fathers on Galatians 3 →
Us, moreover, Jesus, the Father's Highest and Great Priest, clothing us from His own store -inasmuch as they "who are baptized in Christ have put on Christ"-has made "priests to God His Father," according to John.Early Church Fathers on Galatians 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 3:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor as many of you as have been baptized into Christ,.... Not that it is to be imagined that these churches of Galatia, or any of the primitive churches, consisted of baptized and unbaptized persons;
Read John Gill on Galatians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor as many of you as have been baptized into Christ have put on Christ. Baptized into (into living incorporation with) Christ (Romans 6:3; Matthew 28:19 : Greek, 'INTO the name').
Read Robert Jamieson on Galatians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBaptized into Christ, may either be understood of receiving the sacrament of baptism; which who receiveth, is not only baptized in the name of Christ, and into the profession of Christ; but is sacramentally, or in a sign, baptized into Christ; or else (which, considering what followeth, seemeth much more probably the sense) it may signify a being not only baptized with water, but with the Holy Ghost and fire. Of those thus baptized, he saith, that they had put on Christ; they had accepted of and received Christ for their justification, and for their sanctification. We have the like phrase, .
Read Matthew Poole on Galatians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments27 For as many of you as have been baptized into Christ have put on Christ. Ver. 27. Baptized into Christ] And so have had your adoption sealed up unto you, like as in the civil adoption there were certain rites and ceremonies usually performed. Have put on Christ] To justification and sanctification. This is to be clothed with the sun, Revelation 12:2. Some think the apostle alludeth here to a custom they had in the primitive times, that those that were to be baptized should come to the church on Whit Sunday (called therefore Dominica in albis) and put upon them white clothing.
Read John Trapp on Galatians 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) For.—This introduces the reason why the Christian stands to God in the relation of an adult son. He is so by virtue of his relation to Christ. Baptized into Christ.—To be baptised “into Christ” is something more than merely “to be baptised in the name of Christ.” It implies the contracting of a very close and intimate relation, the nature of which is expressed in the phrase which follows. Have put on Christ.—The metaphor has been thought to be taken from the putting on of the white baptismal robes. It is, however, commonly used in the LXX., where it means “to adopt” or “cake to oneself.” The Christian, at his baptism, thus “took to himself” Christ, and sought to grow into full unison…
Read Charles John Ellicott on Galatians 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. As many of you as have been baptized into Christ] All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Saviour, have put on Christ-have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which…
Read AdamClarke on Galatians 3 →CambridgeThe Cambridge Bible for Schools and Colleges27. The connexion seems to be, ‘I say, it is by faith in Christ, that you are sons of God—a faith professed in your Baptism, by which you put on Christ. In Him all the old distinctions of race, condition and sex disappear, so far as the inheritance of the promise is concerned’.The doctrine of Holy Baptism, as taught in this verse, has been the subject of discussion among expositors, some affirming that every person does in Baptism put on Christ, others denying that the Apostle is referring to the rite of Baptism. But surely neither of these inferences is warranted by the context. He is addressing those who by faith in Christ are sons of God. The ‘all’ of Galatians 3:26, and the ‘as many of…
Read Cambridge on Galatians 3 →Albert Barnes1798–1870Barnes' Notes on the BibleFor as many of you - Whether by nature Jews or Gentiles. As have been baptized into Christ - Or “unto” (εἰς eis) - the same preposition which in Galatians 3:24 is rendered unto) Christ.
Read Albert Barnes on Galatians 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For all of you who were baptized into Christ have clothed yourselves with Christ.
For as many of you as were baptized into Christ have put on Christ.
For all of you who were baptized into Christ have clothed yourselves with Christ.
For all of you who were baptized into Christ have clothed yourselves with Christ.
Tyndale line
For as many of you as have been baptized into Christ have put on Christ.
For as many of you as were baptized into Christ did put on Christ.
For as many of you as were baptized into Christ did put on Christ.
For as many of you as have been baptized into Christ, have put on Christ.
For all ye that are baptized into Christ, haue put on Christ.
Strictly literal
For ye, as many as have been baptised unto Christ, have put on Christ.
for as many as to Christ were baptized did put on Christ;
for as many as were immersed into Christ put on Christ;
For as many of you who were baptized into Christ have clothed yourselves with Christ.
From the Latin
For as many of you as have been baptized in Christ, have put on Christ.
Simplified
All of you who were baptized into Christ have clothed yourselves with Christ.
For all those of you who were given baptism into Christ did put on Christ.
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.
Quicumque enim in Christo baptizati estis, Christum induistis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܝܠܝܢ ܓܝܪ ܕܒܡܫܝܚܐ ܥܡܕܬܘܢ ܠܡܫܝܚܐ ܠܒܫܬܘܢ
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.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
The standard critical text of the New Testament.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
The previous edition, still widely cited.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
The Society of Biblical Literature edition, freely licensed.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
The edition that turned scholarship toward the earliest manuscripts.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
An independent critical text built from the oldest witnesses then known.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
A recent critical edition following documentary evidence closely.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
The reading of the majority of surviving manuscripts.
ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε.
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 3:27
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 ὅσος (i.e., *hosos*) is a relative adjective meaning 'how much,' 'how many,' or 'how great.' It is used to express quantity, size, distance, and time, often in comparison with another quantity. In the New Testament, it appears in various contexts, such as in Mark 7:36 and Romans 7:1. The lexicons do not show significant disagreement regarding its meanings or uses.
ὅσος, -η, -ον,
correlat. of τοσοῦτος,
how much, how many, how great, how far, how long, as much as, etc. (= Lat. quantus);
ὅσος, -η, -ov, [fr. Hom. down], a relative adj. corresponding to the demon. τοσοῦτος either expressed or understood, Lat. quantus, -a,-um; used a. of space [as great as]: τὸ μῆκος αὐτῆς (Rec. adds τοσοῦτόν ἐστιν) ὅσον καὶ [ἃ Τ' Tr WH om. καί] τὸ πλάτος, Rev. xxi. 16; of time [as long as]: ἐφ᾽ ὅσον χρόνον, for so long time as, so long as, Ro. vii. 1; 1 Co. vii. 39; Gal. iv. 1; also without a prep., ὅσον χρόνον, Mk. ii. 19; neut. ἐφ᾽ ὅσον, as long as, Mt. ix. 15; 2 Pet. i. 13, (Xen. Cyr. 5, 8, 25); ἔτι μικρὸν ὅσον ὅσον, yet a Little how very, how very, (Vulg. modicum [ali |quantulum), i. e. yet a very little while, Heb. x. 37 (Is. xxvi. 20; of a very little thing, Arstph. vesp. 213; οἵ. Herm. ad Vig. p. 726 no. 93; W. 247 (231) note; B. § 150, 2). b. of abundance and multitude; how many, as many as; how much, as much as: neut. ὅσον, Jn. vi. 11; plur. ὅσοι, as many (men) as, all who, Mt.…
Read the full entry →ὅσος. The varied uses of ὅσος ἴῃ the NT can be readily illustrated from our sources. Thus for the meaning ‘‘as great as,” “‘how great,” ‘“how much,” as in Mk 519, cf. P Tebt II. 310" (Α.}. 186) doa (/. ὅσα) ἔχω ἔτη, “for my term of years’ (Edd.), 23. 3144 (ii/A.D.) ὅσον κάμ[α]τον ἤνεγκα, “ον much trouble I had,” 7. 3787" (A.D. 265) τὰ ἄλλα ὅσα καθήκει, ‘all else that is fitting,” and P Oxy VI. 903% (iv/A.D.) αὐτὴ οἷδεν ὅσα κέκτηται, ‘she knows how much she has possessed herself of” (Edd.). From this it is an easy transition to practically the meaning ‘‘all,’’ as in 24. 89815 (A.D. 123) ὑποθέσθαι ὅσα ἔχω ἐν τῇ ᾿Οάσε[ι] κτήματα, “εἴο mortgage all my property in the Oasis” (Edd.). The combination πάντα ὅσα, as in Mt 712 a/., is very common, e.g. BGU IV, 1113! (B.c. 14) πάϊντα ὅσα ποτ᾽ ἔσχεν [ὃ πατή]ρ, P Oxy I. 115° (ii/A.p.) (= Selections, p. 96) πάντα ὅσα ἣν καθήκοντα ἐποίησα, ‘everything…
Read the full entry →ὅσος (hosos) — just as/how much.
ὅσος,
Epic dialect ὅσσος, η, ον, both forms in [Refs 8th c.BC+]; ὅσσος also in [Refs 4th c.BC+]; and in many dialects, e. g. Lesb., [Refs 7th c.BC+] ii 18 (ὄσσος), argument, [Refs 4th c.BC+]; Central Cretan dialect ὄζος [Refs], and ὄττος [Refs] adjective:—of Size, as great as, how great; of Quantity, as much as, how much; of Space, as far as, how far; of Time, as long as, how long; of Number, as many as, how many; of Sound, as loud as, how loud: correlative with τόσος (τόσσος), τοσόσδε, τοσοῦτος, in sense as, τόσσον χρόνον ὅσσον ἄνωγας [Refs 8th c.BC+]; τοσοῦτον ὄχλον καὶ παρασκευήν, ὅσην.. [Refs 4th c.BC+] as antecedent, χῶρον ἅπαντα ὅσσον.. [Refs 8th c.BC+] just so much as, ἐμοὶ δ᾽ ἴσον τῇς χώρας μέτα, ὅσονπερ ὑμῖν [Refs 8th c.BC+]; ἀσπίδες ὅσσαι ἄρισται [Refs 8th c.BC+]; agreeing with an antecedent implied in an adjective, γυναικείας ἀρετῆς…
Read the full entry →ὅσος
hosos
by reduplication from 3739; as (much, great, long, etc.) as:--all
(that), as (long, many, much) (as), how great (many, much),
(in-)asmuch as, so many as, that (ever), the more, those things, what
(great, -soever), wheresoever, wherewithsoever, which, X while,
who(-soever).
see GREEK for 3739
ὅσος, η, ον
Corr.pr.
how much, how great, how many
ὅσος hosos 110x
as great, as much, Mk. 7:36; Jn. 6:11; Heb. 1:4; 8:6; 10:25; ἐφ’ ὅσον χρόνον, for how long a time, while, as long as, Rom. 7:1; so, ἐφ’ ὅσον, i.e. χρόνον, Mt. 9:15; ὅσον χρόνον, how long, Mk. 2:19; neut. ὅσον repeated, ὅσον ὅσον, used to give intensity to other qualifying words, e.g., μικρόν, the very least, a very little while, Heb. 10:37; ἐφ’ ὅσον, in as much as, Mt. 25:40, 45; καθ’ ὅσον, by how much, so far as, Read the full entry →
ὅσος like Lat. quantus, of Size, as great as, how great; of Quantity, as much as, how much; of Space, as far as, how far; of Time, as long as, how long; of Number, as many as, how many; of Sound, as loud as, how loud; in pl. as many as, Lat. quot:—its antecedent is τόσος, after which ὅσος is simply as; τόσσον χρόνον, ὅσσον ἄνωγας so long time as thou dost order, Il.:—often the antec. is omitted, φωνὴ ὅση σκύλακος Od.
with τις, to denote indefinite size or number, ὅσον τι δένδρον Hdt., etc.
with Adjs. expressing Quantity, ὄχλος ὑπερφυὴς ὅσος prodigiously large, Ar.; θαυμαστὸν ὅσον διαφέρει differs amazingly, Plat.;—so in Lat. mirum quantum, immane quantum.
with Sup., ὅσα πλεῖστα the most possible, Hdt., etc.; v. infr. III. 4.
K-NPM — Correlative pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
K-NPM Part of Speech: correlative pronoun Case: Nominative Number: Plural Gender: Masculine
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
111 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 110 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 305 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
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,
ἐφ̓ ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν.
πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι Ἁρυώτου Περσίνῃ ᾗ σύνειμι γυναικὶ κατὰ νόμους, πλὴν στρώματος ἑνὸς καὶ
ἄλλης γῆς ἐκτὸς φορολογίας καὶ τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν
παρʼ ἡμῶν προκεχειρισμένωι ἐπὶ τὸν ἐπισπουδασμὸν τοῦ πυροῦ πλοίων δύο χρημάτιζε κατὰ μῆνα, ἐφʼ ὅσον ἂν χρόνον περὶ τὸ προκείμενον ἦι, ἑκάστωι τοῦ μηνὸς τάλαντα η Γ, πυροῦ ἀρτάβας
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 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 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
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·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 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 529 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
The Greek word βαπτίζω (baptizō) means to dip or immerse, often in the context of ceremonial washing or baptism. It is used in the New Testament to describe the act of baptizing, as well as the process of being baptized. The word can also imply overwhelming or submerging in a metaphorical sense. There is a note in the entries about its use in various contexts, including both literal and metaphorical applications.
βαπτίζω
(< βάπτω),
[in LXX: IV Ki 5:14 (טבל), Is 21:4, Jth 12:7, Si 31 (34):30*;]
to dip, immerse, sink;
generally (in Polyb., iii, 72, of soldiers wading breast-deep; in i, 51, of the sinking of ships); metaph., to overwhelm (Is 21:4; cf. MM, Exp., x); c. cogn. acc., βάπτισμα β., Mk 10:38, 39, Lk 12:50. Mid.,
βαπτίζω. As late as iv/A.D. the word is used in a magic papyrus, P Lond 46° (=I. p. 67) of a ‘‘submerged” boat—amrd vevavayynk(dtos) πλοίου ἀπὸ πάκτωνος βεβαπτισμίένον). Lucian 7 νιον 44 makes the Misanthrope threaten ὠθεῖν καὶ ἐπὶ κεφαλὴν βαπτίζοντα. So in a fragment of Epictetus (Stobaeus no. 47—Schenkl p. 474), quoted by D. 5. Sharp, Epictetus and the NT, p. 66, ὥσπερ οὐκ ἂν ἐβούλου ἐν νηΐ μεγάλῃ Kal γλαφυρᾷ Kal πολυχρύσῳ πλέων βαπτίζεσθαι. With its use to express ceremonial ablution—as Lk 118 and the new Gospel-fragment P Oxy V. 840! μ[ή]τε μὴν τῶν μαθητῶν σου τοὺς πίόδας Balmricbévtwy—we may compare another magic papyrus P Lond 1214" (iii/A.p.) (=I. p. 98) λουσάμενος kal βαπτισάμενος. Our earliest quotation is from P Par 4738 (c. B.C. 153) (= Se/ectéons, p. 22) κἂν ἰδῇς ὅτι μέλλομεν σωθῆναι, τότε βαπτιζώμεθα. The translation of the letter, which is very illiterate, is by no means…
Read the full entry →βαπτίζω (baptizō) — to baptize.
βαπτ-ίζω,
dip, plunge, ξίφος εἰς σφαγήν [Refs 1st c.AD+]:—passive, of a trephine, [Refs 1st c.AD+] — in passive, to be drowned, [Refs 1st c.AD+]; of ships, sink or disable them, [Refs 2nd c.BC+]; ἐβάπτισαν τὴν πόλιν flooded the city, metaphorically, of the crowds who flocked into Jerusalem at the time of the siege, [Refs 5th c.BC+]:—passive, ὡς ἐκ τοῦ βεβαπτίσθαι ἀναπνέουσι [Refs 5th c.BC+]; to be drenched, [Refs 4th c.BC+]soaked in wine, [Refs 5th c.BC+]; ὀφλήμασι βεβ. over head and ears in debt, [Refs 1st c.AD+]; γνοὺς βαπτιζόμενον τὸ μειράκιον seeing that he was getting into deep water, [Refs 5th c.BC+]
2. draw wine by dipping the cup in the bowl, [Refs 4th c.BC+]
βαπτίζω
baptizo
from a derivative of 911; to immerse, submerge; to make whelmed (i.e.
fully wet); used only (in the New Testament) of ceremonial ablution,
especially (technically) of the ordinance of Christian
baptism:--Baptist, baptize, wash.
see GREEK for 911
βαπτίζω
v.
I dip, submerge, baptize
βαπτίζω baptizō 77x
pr. to dip, immerse; to cleanse or purify by washing; to administer the rite of baptism, to baptize; met. with various reference to the ideas associated with Christian baptism as an act of dedication, e.g. marked designation, devotion, trial, etc.; mid. to procure baptism for one’s self, to undergo baptism, Acts 22:16
βαπτίζω to dip in or under water; metaph., βεβαπτισμένοι soaked in wine, Plat.; ὀφλήμασι βεβ. over head and ears in debt, Plut.
to baptize, τινά NTest.:—Pass., βαπτίζεσθαι εἰς μετάνοιαν, εἰς ἄφεσιν ἁμαρτιῶν id. NTest.:—Mid. to get oneself baptized, id. NTest.
Verb-API-2P — Verb · aorist · passive · indicative · second person · pluralaorist passive indicative — a completed action, viewed as a whole.
V-API-2P Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: second Number: Plural
81 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 76 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Ἐπὶ δὴ τοιαύταις ἀποφάσεσι καὶ γνώμαις ἆρ’ οὐκ ἄξιον τὸ Ζηνώνειον ἐπιφωνῆσαι, ὅτι „θᾶττον ἂν ἀσκὸν βαπτίσαι τις πλήρη πνεύματος ἢ βιάσαιτο τῶν σπουδαίων ὁντινοῦν ἄκοντα δρᾶσαί τι τῶν ἀβουλήτων“;
καὶ πρῶτον μὲν ἑώρων τοὺς νέοντας τῶν οἰκετῶν καὶ φίλων, ἔπειτα προαχθέντος καὶ τοῦ μειρακίου τῷ καὶ τὸν Ἡρώδην παροξῦναι, τῶν φίλων οἷς ταῦτα ἐπιτέτακτο σκότους ἐπέχοντος βαροῦντες ἀεὶ καὶ βαπτίζοντες ὡς ἐν παιδιᾷ νηχόμενον οὐκ ἀνῆκαν, ἕως καὶ…
πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύνανται: κελεύεις δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἢ δύο.
οι … … … Φοιβάμμωνα βάπτισαι καὶ χ … καὶ κελλαρικῶν, καὶ καταξίωσον
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 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 529 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
The Greek word ἐνδύω means 'to put on' or 'to clothe,' derived from the roots for 'in' and 'to sink.' It covers a range of meanings from literally putting on clothes to metaphorically assuming characteristics or roles, as seen in various New Testament passages like Matthew 27:31 and Romans 13:14. The lexicons do not show significant disagreement on its usage.
ἐνδύω (enduō) — to put on.
ἐνδύω
or ἐνδύνω (ἐνδυνέω variant in [Refs 5th c.BC+], with middle ἐνδύομαι, future -δύσομαι: aorist 1 -εδυσάμη; Epic dialect aorist or imperfect -εδυσόμην: aorist 2 active -έδυν: perfect -δέδῡκα:
I. with accusative of things vel loci, go into,
I.1. of clothes, put on, ἔνδυνε χιτῶνα [Refs 8th c.BC+]; τὴν σκευήν[Refs 5th c.BC+]perfect ἐνδέδῡκα, wear, κιθῶνας λινέους [Refs 5th c.BC+]:—middle, ἐν δ᾽ αὐτὸς ἐδύσετο χαλκόν [Refs 8th c.BC+]; ἐνδύεσθαι ὅπλα variant in [Refs 5th c.BC+]; also τὸν Ταρκύνιον ἐνδύεσθαι assume the person of T., [NT+1st c.BC+]:—passive, to be clothed in, have on, ἐσθῆτα ἐνδεδύσθαι [Refs 5th c.BC+]
ἐνδύω
enduo
from 1722 and 1416 (in the sense of sinking into a garment); to invest
with clothing (literally or figuratively):--array, clothe (with),
endue, have (put) on.
see GREEK for 1722
see GREEK for 1416
ἐνδύω
v.
I put on, clothe
ἐνδύω endyō 27x
to enter, 2 Tim. 3:6; to put on, clothe, invest, array, Mt. 27:31; Mk. 15:17, 20; mid. clothe one’s self, be clothed, Mt. 22:11, 27, 31; trop. to be clothed with spiritual gifts, graces, or character, Lk. 24:49; Rom. 13:14
ἐνδύω and -δύνω with Mid. ἐνδύομαι fut. -δύσομαι aor1 -εδυσάμην and aor2 act. -έδυν c. acc., to go into,
of clothes, to put on, Lat. induere sibi, ἔνδυνε χιτῶνα Il.; πέπλον Soph.:—so in Mid., Il., etc.:—perf. ἐνδέδυκα, to wear κιθῶνας Hdt.:—metaph. to put on, assume the person of . . , NTest.
to enter, to press into, c. acc., Il., etc.:—also, ἐνδ. εἰς . . , Thuc., etc.:—also c. dat., Xen.:—absol. to enter, Hdt.
Causal in pres. ἐνδύω, fut. -δύσω, aor1 -έδυσαLat. induere alicui, to put on another, to clothe in, c. dupl. acc., Xen.
to clothe, τινά Hdt.
Verb-AMI-2P — Verb · aorist · middle · indicative · second person · pluralaorist middle indicative — a completed action, viewed as a whole.
V-AMI-2P Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Indicative Person: second Number: Plural
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
27 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 28 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 68 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.
5, 31), ἵνα ἐνδοιασμὸν καὶ ἐπαμφοτερισμόν, ἀβεβαίου ψυχῆς διαθέσεις, ἀποδυσάμενος τὴν ὀχυρωτάτην καὶ βεβαιοτάτην διάθεσιν, πίστιν, ἐνδύσηται.
Ὡς δὲ ταῦτα περὶ τὸν Ἰώσηπον τοῖς ἀδελφοῖς ἐπέπρακτο, τί ποιήσαντες ἂν ἔξω τῆς ὑπονοίας παρὰ τῷ πατρὶ γενηθεῖεν ἐζήτουν, καὶ δὴ τὸν χιτωνίσκον, ὃν ἀφῖκτο μὲν πρὸς αὐτοὺς ὁ Ἰώσηπος ἐνδεδυμένος, περιῃρήκεσαν δʼ αὐτὸν ὅτε καθίεσαν εἰς τὸν λάκκον,…
οὐδ̓ ἂν κάμψητε ὡς κρίκον τὸν τράχηλον ὑμῶν καὶ σάκκον ἐνδύσησθε καὶ σποδὸν ὑποστρώσητε, οὐδ̓ οὕτως καλέσετε νηστείαν δεκτήν.
α ἔτει Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος πολλῇ βίᾳ χρώμενος ἀφήρπασεν ὃν ἤμην ἐνδεδυμένος χιτῶνα λινοῦν ἄξιον δραχμῶν ὀκτώ , καὶ διέσεισέν με ἄλλας δραχμὰς τέσσαρας , καὶ
τὸν αὐτῆς παρέπαισεν … να ὡς σὸν ὧδε ἐχόνομα ἡ δὲ εἶχεν τὰ ἐμὰ ἐνδύσασθαι. καὶ γράψεις μοι διὰ τίνος σοι πέμψω τὸν χαλκόν. ἄσπασαι Ἀρριανόν. ἔρρωσο.
ἐτῶν ιδ, λευκόχροον, ψελλόν, πλατύρρυγχον, μ … … … … … αε … ν, ἐνδεδυμένον στιχάριον ἐρεοῦν παχὺ καὶ βάλτιον ἀπὸ χρήσεως … ἐνεγκάτω ἐν τοῖς σίγνοις λαμβάνων