Galatians 6:13 — Word Study
N1904οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
BSANot evenoude forgar thoseho being circumcisedperitemnō■✻ [those who receive circumcision, having undergone the Jewish rite] themselvesautos [the] Lawnomos [a set of rules or regulations, such as Moses' law] keep,phulassō▸ [observe, guard, or obey] butalla they desirethelō▸ [desire, intentionally choose] yousu to be circumcised,peritemnō▸ [to cut around, specifically referring to the Jewish practice] so thathina inen <the>ho yourhumeteros fleshsarx [the physical body, human nature] they may boast.kauchaomai▸ [glory, take pride]
| Greek | English | Parsing |
|---|---|---|
| οὐδὲ | Not even | Conjunction, negative |
| γὰρ | for | Conjunction |
| οἱ | those | Article, nominative, plural |
| περιτεμνόμενοι | being circumcised | Verb, perfect, passive |
| αὐτοὶ | themselves | Personal pronoun, nominative, plural |
| νόμον | [the] Law | Noun, accusative, singular |
| φυλάσσουσιν, | keep, | Verb, present, active |
| ἀλλὰ | but | Conjunction |
| θέλουσιν | they desire | Verb, present, active |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| περιτέμνεσθαι, | to be circumcised, | Verb, present, passive |
| ἵνα | so that | Conjunction |
| ἐν | in | Preposition |
| τῇ | <the> | Article, dative, singular |
| ὑμετέρᾳ | your | Possessive pronoun, second person plural possessor, dative |
| σαρκὶ | flesh | Noun, dative, singular |
| καυχήσωνται. | they may boast. | Verb, aorist, middle deponent |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh. |
| KJV | For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. |
| ASV | For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh. |
| YLT | for neither do those circumcised themselves keep the law, but they wish you to be circumcised, that in your flesh they may glory. |
| WEB | For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, so that they may boast in your flesh. |
| BBE | Because even those who undergo circumcision do not themselves keep the law; but they would have you undergo circumcision, so that they may have glory in your flesh. |
Where they part company is καυχήσωνται — see How Translations Differ.
The verse consists of a main clause followed by two subordinate clauses that express purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbπεριτέμνω
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 6:13
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 — The Contrast of True and False Obediencegenerated
Galatians 6:13 is part of Paul's argument against those who impose Jewish law on Gentile believers. He points out the hypocrisy of those who demand circumcision while failing to uphold the law themselves. This section emphasizes the tension between outward religious practices and genuine faith, paralleling similar themes in Romans 2:17-24 where Paul critiques reliance on the law without true obedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 23:3–15 | So practice and observe everything they tell you. But do not do what they do, for they do not practice what they preach. |
| 2 | Romans 2:17–24 | Now you, if you call yourself a Jew; if you rely on the law and boast in God; |
| 3 | Romans 3:9–19 | What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin. |
| 4 | 2 Peter 2:19 | They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him. |
| 5 | 1 Corinthians 3:21 | Therefore, stop boasting in men. All things are yours, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — καυχήσωνται, kauchaomaigenerated
The verb καυχάομαι means to boast or glory, indicating a sense of pride or self-importance. It is used in contexts that reflect both positive and negative connotations, often relating to one's achievements or status.
In this verse, the use of the subjunctive mood suggests a desire for boasting that is contingent upon the actions of others, specifically the circumcision of the Galatians. The verb captures the essence of the false teachers' motivation: they seek glory in the flesh rather than in a true relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with slight variations in wording. The BSB uses boast, while the KJV and ASV prefer glory, both capturing the essence of καυχήσωνται.
However, the translations differ in how they render the phrase regarding circumcision. The BSB, YLT, and others use to be circumcised, while the KJV and ASV simply state circumcised, reflecting different emphases on the action.
Sentence Structuregenerated
The verse is structured around a main clause introduced by the conjunction γὰρ, which provides a reason for the preceding statements. The subject is οἱ περιτεμνόμενοι, with the verbs φυλάσσουσιν and θέλουσιν indicating their actions.
The sentence contains multiple clauses, with the final clause expressing the purpose of the desire for circumcision, indicated by ἵνα.
Septuagint Backgroundgenerated
περιτέμνω is a term that appears in the Septuagint, where it translates the Hebrew word for circumcision, מוּל. This connection underscores the Jewish roots of the practice and its significance in the context of the law.
In the LXX, circumcision is a physical sign of the covenant, which is echoed in Paul's argument about the spiritual implications of adhering to the law.
In plain words — the whole versegenerated
Galatians 6:13 highlights the hypocrisy of those who are circumcised yet do not keep the law. Paul points out that they want others to be circumcised so they can boast about it, showing a focus on outward appearances rather than true faith.
Frequently Asked Questionsgenerated
Paul refers to Jewish individuals who have undergone the physical act of circumcision but fail to live according to the law they claim to uphold.
Boasting in the flesh signifies a reliance on physical rituals rather than spiritual faith, which Paul argues is contrary to the message of the Gospel.
This verse encapsulates Paul's argument against legalism, emphasizing that true faith is not about external compliance but internal transformation.
The law serves as a guide for moral living, but Paul stresses that mere adherence to it without faith in Christ is insufficient for salvation.
Reflection Questionsgenerated
- In what ways do I see a focus on outward appearances in my own faith journey?
- How can I cultivate a deeper understanding of grace that goes beyond mere compliance with rules?
- What does it mean for me to boast in Christ rather than in my own achievements?
- How can I encourage others to seek a genuine relationship with God rather than just following religious practices?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the implications of the law and circumcision in the context of faith in Christ.
Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them,Early Church Fathers on Galatians 6 →
The former circumcision was not inappropriate in its own time. But the law announced that Christ would come to dispense the law of freedom. Then the circumcision in the flesh would no longer be of service in the time of Christ.Early Church Fathers on Galatians 6 →
Because of the weakness of the sin nature, Paul says, the law cannot be fulfilled. Hence the Jews keep the commands and traditions of the elders rather than God’s commands,Early Church Fathers on Galatians 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 6:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut neither they themselves that are circumcised,.... That is, the pleaders for, and preachers of circumcision, whether they themselves were actually circumcised, or not; it means those that were of
Read John Gill on Galatians 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
Read Robert Jamieson on Galatians 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn this the hypocrisy of your false teachers discovereth itself, that whereas, by their being circumcised, they had declared themselves debtors to the whole law, and under an obligation entirely to keep it if they would be saved, yet they themselves did not keep it; only they were very zealous for this one thing, not out of any love they had to the law, but that they might glory of you, as their converts, being by them persuaded to be circumcised.
Read Matthew Poole on Galatians 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. Ver. 13. Keep the law] Romans 2:23. Jerome doubteth not to pronounce that man accursed, that saith it is impossible to keep the law. Sed quid visum sit Hieronymo, nihil moramur; nos quid verum sit inquirimus, saith Calvin. But let Jerome hold as he will, we know there is no such thing. That they may glory in your flesh] That they may pride themselves in the multitude of their followers, and curry favour with the Jews by gaining many proselytes.
Read John Trapp on Galatians 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Their insincerity is shown by the fact that they are not really careful to observe the Law. What they do is only to serve as a blind, that they may be able to point to your mutilated flesh as the visible sign of their success in gaining proselytes. They themselves who are circumcised.—The expression in the Greek includes, not only those who were circumcised themselves, but also those who were for circumcising others. Glory in your flesh.—Make a boast of getting this rite performed upon your bodies.
Read Charles John Ellicott on Galatians 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Neither they themselves who are circumcised] They receive circumcision and profess Judaism, not from a desire to be conformed to the will of God; but Judaism was popular, and the more converts the false teachers could make; the more occasion of glorying they had, and they wished to get those Christian converts, who had been before proselytes of the gate, to receive circumcision, that they might glory in their flesh. Behold my converts! Thus they gloried, or boasted, not that the people were converted to God, but that they were circumcised.
Read AdamClarke on Galatians 6 →CambridgeThe Cambridge Bible for Schools and Colleges13. He justifies the imputation of a bad motive, by a fact which cannot be denied. The Judaizers could not pretend that they so complied with the terms of the Law as perfectly to fulfil its requirements. They could not be justified by the Law. They acknowledged in some sense their need of Christ. And if so, why impose one of the legal ceremonies as necessary to salvation? Their real object is to gain a party triumph, that they may make Christian converts into Jewish proselytes.neither they themselves] Better, ‘not even they themselves’.who are circumcised] Lit. ‘the circumcised’, those on whom the rite is imposed as a condition of salvation, and therefore of course those also who imposed…
Read Cambridge on Galatians 6 →Albert Barnes1798–1870Barnes' Notes on the BibleFor neither they themselves who are circumcised - The Jewish teachers, or perhaps all Jews.
Read Albert Barnes on Galatians 6 →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 the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh.
For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, so that they may boast in your flesh.
For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh.
For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh.
Tyndale line
For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh.
For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh.
For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
For they themselues which are circumcised keepe not the law, but desire to haue you circumcised, that they might reioyce in your flesh.
Strictly literal
For neither do they that are circumcised themselves keep the law; but they wish you to be circumcised, that they may boast in your flesh.
for neither do those circumcised themselves keep the law, but they wish you to be circumcised, that in your flesh they may glory.
for neither do those circumcised keep the Law themselves, but they wish you to be circumcised, that they may glory in your flesh.
For not even those who circumcised themselves keep the law, but they want you to be circumcised so that they may boast about your flesh.
From the Latin
For neither they themselves who are circumcised, keep the law; but they will have you to be circumcised, that they may glory in your flesh.
Simplified
Even those who are circumcised don't keep the law, but they want to have you circumcised so that they can boast about you and claim you as their followers.
Because even those who undergo circumcision do not themselves keep the law; but they would have you undergo circumcision, so that they may have glory in your flesh.
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.
Neque enim qui circumciduntur, legem custodiunt : sed volunt vos circumcidi, ut in carne vestra glorientur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܦܠܐ ܓܝܪ ܗܢܘܢ ܗܠܝܢ ܕܓܙܪܝܢ ܢܛܪܝܢ ܢܡܘܣܐ ܐܠܐ ܨܒܝܢ ܕܬܬܓܙܪܘܢ ܕܒܒܣܪܟܘܢ ܕܝܠܟܘܢ ܢܫܬܒܗܪܘܢ
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.
οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
The standard critical text of the New Testament.
οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
The previous edition, still widely cited.
οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
The Society of Biblical Literature edition, freely licensed.
οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
The edition that turned scholarship toward the earliest manuscripts.
οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
An independent critical text built from the oldest witnesses then known.
οὐδὲ γὰρ οἱ — αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
A recent critical edition following documentary evidence closely.
οὐδὲ γὰρ οἱ — αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
The reading of the majority of surviving manuscripts.
οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| περιτεμνόμενοι being circumcised | NA28, NA27, SBL, WH, Treg, TR | Tyn, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Galatians 6:13
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 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.
← 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.
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 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
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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural 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
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-RPP-NPM — Verb · perfect · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-RPP-NPM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine
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
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-NPM — Personal pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
P-NPM Part of Speech: Personal pronoun Case: Nominative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
νόμος refers to a law or custom, derived from the idea of distribution. It encompasses various meanings, including general law, the Mosaic law, and Christian teachings. In the New Testament, it appears in contexts such as the law of Moses and principles of Christian conduct. Notably, it is used in verses like Romans 3:27 and Galatians 6:2.
νόμος, -ου, ὁ
(< νέμω, to deal out, distribute),
[in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc.;]
that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.);
of law in general: Ro 3:27 5:13b; pl., of divine laws, He 8:10 10:16; ὁ ν. τ. Χριστοῦ, Ga 6:2; (τ.) ἐλευθερίας, Ja 1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 3673), Ja 2:8.
νόμος, -ov, 6, (νέμω to divide, distribute, apportion), in prof. auth. fr. Hes. down, anything established, anything received by usage, a custom, usage, law; in Sept. very often for ΓΙ ΓΙ, also for 7p, ΠῚ, ete. In the N. T. a command, law; and 1. of any law whatsoever: διὰ ποίου νόμου; Ro. iii. 27; νόμος δικαιοσύνης, a law or rule producing a state approved of God, i. e. by the observance of which we are approved of God, Ro. ix. 31, ef. Meyer [see ed. Weiss], Fritzsche, Philippi ad loe.; α precept or injunction: κατὰ νόμον ἐντολῆς σαρκ. Heb. vii. 16; plur. of the things prescribed by the divine will, Heb. viii. 10; x. 16; νόμος τοῦ νοός, the rule of action prescribed by reason, Ro. vii. 23; the mention of the divine law causes those things even which in opposition to this law impel to action, and therefore seem to have the force of a law, to be designated by the term νόμος, as ἕτερος…
Read the full entry →νόμος (nomos) — law.
νόμος, ὁ,
(νέμω) that which is in habitual practice, use or possession, not in [Refs 8th c.BC+]
I. usage, custom, [Μοῦσαι] μέλπονται πάντων τε νόμους καὶ ἤθεα κεδνά [Refs 8th c.BC+]; ἔνθα ν. (i.e. ἐστί) with infinitive, where it is the custom.., [Refs 7th c.BC+]; ν. πάντων βασιλεύς custom is lord of all, [Refs 5th c.BC+]: hence, law, ordinance, τόνδε.. ν. διέταξε Κρονίων.. θηρσὶ.. ἐσθέμεν ἀλλήλους [Refs 8th c.BC+]; ν. κοινός, ={ὀρθὸς λόγος}, [Refs 5th c.BC+]
I. b in VT, of the law of God, ἐν τῷ νόμῳ Κυρίου τὸ θέλημα αὐτοῦ [LXX]; νόμον ὃν ἐνετείλατο ὑμῖν Μωϋσῆς[LXX]; so in NT, ὁ ν. Μωϋσέως [NT]; ὁ ν. τοῦ Πνεύματος τῆς ζωῆς, opposed to ὁ ν. τῆς ἁμαρτίας καὶ τοῦ θανάτου…
νόμος
nomos
from a primary nemo (to parcel out, especially food or grazing to
animals); law (through the idea of prescriptive usage), genitive case
(regulation), specially, (of Moses (including the volume); also of the
Gospel), or figuratively (a principle):--law.
νόμος, ου, ὁ
n.m.
a law, the Mosaic Law
νόμος anything assigned, a usage, custom, law, ordinance, Lat. institutum, Hes.; νόμος πάντων βασιλεύς custom is lord of all, Pind. ap. Hdt.; κατὰ νόμον according to custom or law, Hes., Hdt., attic; poet. κὰν νόμον Pind.:— παρὰ νόμον contrary to law, Aesch.:—dat. νόμῳ by custom, conventionally, opp. to φύσει, Hdt., Arist.:—at Athens νόμοι were Solon.'s laws, those of Draco being called θεσμοί.
ἐν χειρῶν νόμῳ by the law of force, in the fight or scuffle, Hdt.; ἐν χειρὸς νόμῳ in actual warfare, Arist.; also, ἐς χειρῶν νόμον ἀπικέσθαι to come to blows, Hdt.
a musical mode or strain, Aesch., Plat., etc.; νόμοι κιθαρῳδικοί Ar.
a song sung in honour of some god, Hdt.; νόμοι πολεμικοί war- tunes, Thuc.
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
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
197 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 194 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 138 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
τῶι ἐξ ἐμοῦ ἐξ Σαραπιάδος τῆς Ἐσθλάδου τοῦ Θεωνος ἀστῆς ἧι συνήμην γυναικὶ κατὰ νόμους καὶ κατὰ διαθήκην τὴν κεχρηματισμένην διὰ τοῦ ἐν Διὸς πόλει τῆι μικρᾶι ἀρχείου ἐπὶ
ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι Ἁρυώτου Περσίνῃ ᾗ σύνειμι γυναικὶ κατὰ νόμους, πλὴν στρώματος ἑνὸς καὶ κλείνης τορυνευτῆς α Πατ … ει καὶ Πετεσοράθηι τῶν Παχνούβιος
τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ
φυλάσσω is built from the root idea of watching or guarding. It covers a range of meanings including to guard, protect, observe, and keep oneself from something. In the New Testament, it appears in contexts like guarding a person or thing (Acts 12:4), preserving teachings (2 Timothy 1:14), and being on one's guard (Luke 12:15). The lexicons do not show significant disagreement.
φυλάσσω
[in LXX chiefly and very freq. for שָׁמַר, also for נָצַר, etc. ;]
to guard, watch;
to guard or watch: c. cogn. acc., φυλακάς, Lk 2:8; c. acc. pers., Ac 12:4 28:16; pass., Lk 8:29, Ac 23:35; c. acc. rei, Ac 22:20;
to guard or protect: c. acc., Lk 11:21, Jo 12:25 17:12, II Th 3:3, I Ti 6:20, II Ti 1:12, 14, II Pe 2:5; ἑαυτὸν ἀπό…
φυλάσσω ; fut. φυλάξω; 1 aor. ἐφύλαξα; Mid., pres. φυλάσσομαι; 1 aor. ἐφυλαξάμην ; pres. pass. φυλάσσομαι ; fr. Hom. down; Sept. times too many to count for >3¥, occasionally for 7¥3, [ete.]; 1. Act. to guard (Lat. custodio) ; i. e. a. to watch, to keep watch: with φυλακήν added, Lk. ii. 8 (see φυλακή, a.). b. to guard or watch, have an eye upon: twa, one, lest he escape, Acts xii. 4; xxviii. 16; pass., Acts xxiii. 35 ; Lk. viii. 29; τί, any thing, lest it be carried off: τὰ ἱμάτια, Acts xxii. 20. c. to guard a person (or thing) that he may remain safe, i.e. lest he suffer violence, be despoiled, ete., i.q. to protect: τὴν αὐλήν, Lk. xi. 21; ἀπό twos, to protect one from a pers. or thing, 2 Th. iii. 3 [see πονηρός, p- 531°], (Xen. Cyr. 1, 4, 7; Ps. exl. (exli.) 9; cf. B. § 147, 3; [W. 223 (209)]); τὴν παραθήκην (or παρακαταθήκην), to keep from being snatched away, preserve safe and…
Read the full entry →φυλάσσω, (1) “* guard,” ‘‘protect” : P Par 665" (i/B.c.) πρεσβύτεροι οἱ TA χώματα Kal περιχώματα φυλάσσοντες, P Oxy VI. 924" (iv/a.D.) ἢ μὴν φυλάξῃς καὶ συντηρήσῃς ᾿Αρίας ἀπὸ τοῦ ἐπιημερινοῦ (1. ᾿Αρίαν. .. τῆς ἐφημερινῆς) φρικός, ‘verily guard and protect Aria from ague by day” (Edd.). (2) ‘‘keep,” ‘‘observe”: Cagnat IV. 66138 (a.1. 85) τοῦτο δὲ τὸ ψήφισμα νενομοθετῆσθαι τῷ αἰῶνι τῆς Ρωμαίων ἡγεμονίας φυλαχθησόμενον (cf. Ac γ58, a/.), P Ryl IL. 1771! (A.D. 246) τὸ δὲ ὑπηλλαγμένον [ἥμισυ μέρος οἰκίας φυ]λάξομ(εν) ἀνεξαλλοτρίωτον, “the mortgaged half share of the house we will preserve unalienated” (Edd.). Cf. also P Ryl II. 116%° (A.D. 194) λόγου por φυλασσομένου περὶ ὧν ἔχω δικαίων πάντων, ‘account being kept of all my claims” (Edd.), 74. 868 (A.D. 195) λόγου φυλασσομένου τῇ πόλει re[pht [o]d [ἔχει παντὸς δ[ικαίο]ν, ‘‘ without prejudice to any right claimed by the city” (Edd.). The verb…
Read the full entry →φυλάσσω (phulassō) — to keep/guard: observe.
φῠλάσσω,
Attic dialect φυλάττω, Epic dialect infinitive φυλασσέμεναι [Refs 8th c.BC+]; poetry imperfect φύλασσε [Refs 5th c.BC+]: future φυλάξω [Refs 8th c.BC+]aorist ἐφύλαξα, Epic dialect φύλ- [Refs 8th c.BC+]: perfect πεφύλᾰχα [LXX+5th c.BC+]:—middle, future -άξομαι[Refs 5th c.BC+]; also in passive sense, [Refs 5th c.BC+]: aorist ἐφυλαξάμην [Refs 5th c.BC+]:—passive, future -αχθήσομαι[Refs 1st c.BC+]: aorist ἐφυλάχθην [Refs 2nd c.AD+]: perfect πεφύλαγμαι [Refs 5th c.BC+]; imperative, only in middle sense in early writers, πεφύλαξο [Refs 8th c.BC+]; participle, [Refs 8th c.BC+]
Read the full entry →φυλάσσω
phulasso
probably from 5443 through the idea of isolation; to watch, i.e. be on
guard (literally of figuratively); by implication, to preserve, obey,
avoid:--beward, keep (self), observe, save. Compare 5083.
see GREEK for 5443
see GREEK for 5083
φυλάσσω
v.
I keep, guard, observe
φυλάσσω phylassō 31x
to be on watch, keep watch, Lk. 2:8; to have in keeping, Acts 20:20; to have in custody, Acts 28:16; to keep under restraint, confine, Lk. 8:29; Acts 12:4; 23:35; to guard, defend, Lk. 11:21; to keep safe, preserve, Jn. 12:25; 17:12; 2 Thess. 3:3; 2 Pet. 2:5; Jude 24; to keep in abstinence, Acts 21:25; Read the full entry →
φυλάσσω Root ΦΥΛΑΚ absol. to keep watch and ward, keep guard, Hom., attic; σὺν κυσὶ φυλάσσοντες περὶ μῆλα Il.
trans. to watch, guard, keep, defend, Hom., etc.; φυλάττειν τινὰ ἀπό τινος to guard one from a person or thing, Xen.:—also φ. τινὰ μὴ πάσχειν to guard one against suffering, Soph.:—Pass. to be watched, kept under guard, Hdt.
to watch for, lie in wait or ambush for, Hom., Thuc.; φ. τὸ σύμβολον to look out for the signal-fire, Aesch.: to watch, to wait for, observe an appointed time or a fixed event, Hdt., Thuc.; φ. νύκτα to wait for night, Thuc.
metaph. to keep, maintain, cherish, χόλον, ὅρκια Il.; φ. ἔπος to observe a command, id. Il.; νόμον Soph.; φ. σκαιοσύναν to cling to it, foster it, id. Soph.:—Pass., φυλάττεσθαι παρά τινι to be fostered in or by . . , id.…
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
31 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 31 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 252 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 ἐξέβαλε τὸν Ἀδὰμ καὶ κατῴκισεν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς [καὶ ἔταξε] τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην, φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς“ (Gen.
μάρτυς δέ μου τῷ λόγῳ μία τῶν ἐν Κύπρῳ πόλεων ἰσχύσασα τὴν προσηγορίαν φυλάξαι·
ἐφ̓ ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν.
τὴν ἀπὸ ἀπηλιώτου ἄφεσιν ἱερέων. οἱ τέσσαρες ἱερεῖς τῶν ἀπὸ Τεβτύνεως τῆς Πολέμωνος μερίδος φυλάσσοντες τὰς προκιμένας ἀφέσεις δύο ὀμνύομεν Τιβέριον Καίσαρα Σεβαστὸν Νέον Αὐτοκράτορα θεοῦ Σεβαστοῦ υἱὸν εἶ
Ἀπίωνι σιτολόγωι. ὀβολοὶ ι ἑτέρα χειρογραφία Παπνεβτύνεως καὶ ἄλλων εἰς τὸν αὐτὸν περὶ … φυλάσσειν τροφάς. ὀβολοὶ γ. … … ὑπομνημάτιον Ὀννόφριος πρὸς Σισένξιν ἀποχῆς φερνῆς δραχμῶν ιϛ. ὀβολοὶ
πάντων σωτῆρα καὶ εὐεργέτην, ἐὰν φαίνηται, γράψαι τῶι τοῦ νομοῦ στρατηγῶι Ἀσινιανῶι ἀπαρανοχλήτους ἡμᾶς φυλάξαι καὶ ἐπισχεῖν μέχρι τῆς σῆς διαγνώσεως ἐπὶ διαλογισμοῦ τοῦ νομοῦ ἄνω, ἵνʼ ὦμεν εὐεργετημένοι.
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
θέλω (thelō) means to will, wish, or desire. It is a common verb in the New Testament, often expressing intention or resolution, and can appear in various constructions, such as with an infinitive or an accusative. The lexicons note its frequent use compared to similar verbs and highlight its role in expressing personal desire or divine will, but they do not indicate significant disagreements among them.
θέλω (the strengthened form ἐθέλω is found in Hom., and is the more freq. in Attic; v. Rutherford, NPhr., 415 f.),
[in LXX for חפץ ,אבה; c. neg., מאן pi., etc.;]
to will, be willing, wish, desire (more freq. than βούλομαι, q.v., in vernac. and late Gk., also in MGr.; for various views as to its relation to β., v. Thayer, 286; but v. also Bl., §24, s.v.): absol., Ro 9:16, I Co 4:19 12:18, Ja 4:15; τ. θεοῦ θέλοντος, Ac 18:21; c. acc. rei, Mt 20:21, Mk 14:36, Jo 15:7, Ro 7:15, 16, I Co 4:21 7:36,
θέλω (only in this form in the N. T.; in Grk. auth. also ἐθέλω [Veitch 5. v.; Lob. ad Phryn. p. 7; B. 57 (49)]); impf. ἤθελον ; [fut. 3 pers. sing. θελήσει, Rev. xi. 5 WII mrg.]; 1 aor. ἠθέλησα; (derived apparently fr. dey with a fuller aspiration, so that it means prop. to seize with the mind; but Curtius p. 726, ed. 5, regards its root as uncertain [he inclines, however, to the view of Pott, Fick, Vanicek and others, which connects it with a root meaning to hold to]); Sept. for 728 and yan; To WILL, (have in mind,) intend; i. e. 1. to be resolved or determined, to purpose: absol., ὁ θέλων, Ro. ix. 16; τοῦ θεοῦ θέλοντος if God will, Acts xviii. 21; ἐὰν ὁ κύριος θελήσῃ (in Attic ἐὰν θεὸς θέλῃ, ἣν οἱ θεοὶ θέλωσιν [ ef. Lob. u.s.]), 1 Co. iv. 19; Jas. ἵν. 15; καθὼς ἠθέλησε, 1 Co. xii. 18; xv. 38; τί, Ro. vii. 15 sq. 19 sq.; 1 Co. vii. 36; Gal. v.17; with the aorist inf., Mt. xx. 14…
Read the full entry →θέλω. For the form ἐθέλω, which is wanting in the NT as in the LXX, Nageli (p. 57) refers to the magic papyri and to the poetic 7J/de 111. 1064: it is common in the Attic inscrr. up to the end of iv/B.c., but from B.C. 250 θέλω occurs, and eventually takes its place as the regular form in the Kow (cf. Meisterhans G7. p. 178). For the verb denoting a personal wish or desire we may cite P Petr I. ταῦ (a Will) τὰ [ἐμαυτοῦ διοικεῖν ὡς ἐ]γὼ θέλω, P Oxy VIT. τοῦτ" (B.c. 22) od BE ypade ὑπὲρ ὧν ἐὰν θέλῃς (ci Mt 85), 726. III. 531° (ii/A.p.) περὶ ὧν θέλεις δήλωσόν μοι, P Cairo Preis 48° (ii/A.D.) τὸ μὲν πλοῖόν σοι, ὡς ἠθέλησας, σκέψομαι, and the constant epistolary phrase γινώσκειν σε θέλω, as in P Oxy IV. 74377 (B.c. 2) ὥστ᾽ ἂν τοῦτό σε θέλω γεινώσκειν ὅτι ἐγὼ αὐτῴ διαστολὰς δεδώκειν τὸ βαδίσαι εἰς Τακόνα, ‘I wish you therefore to know…
Read the full entry →θέλω (thelō) — to will/desire.
θέλω,
see at {ἐθέλω} and add ὅστις ἂν θέλῃ [Refs]
θέλω
v.
I will, wish, desire
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
de-zir': The verb "to desire" in the Scriptures usually means "to long for," "to ask for," "to demand," and may be used in a good or bad sense (compare De 7:25 the King James Version). the Revised Version (British and American) frequently renders the more literal meaning of the Hebrew. Compare Job 20:20, "delight"; Pr 21:20, "precious"; Ps 40:6, "delight"; aiteo (except Col 1:9), and erotao (except Lu 7:36) are rendered "to ask" and zeteo, "to seek" (compare Lu 9:9 et. al.). The Hebrew kacaph, literally, "to lose in…
→ SPIRITUAL De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42:1-11; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11,12,16; 94:19; 105:4; 118:17; 119:2,10,20,40,77,88,116,117,122,133,149,156; 123:1,2; 130:5,6; 143:5,6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8,9; 40:31; 55:1,2,6; Jer 29:13; La 3:25,26,41; Ho 10:12; Hab 3:2; Mt 5:6;
211 occurrences in the New Testament, rendered 89 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 207 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῇ δ’ ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρός, οὐδ’ ἕρδειν ἔθ’ ὁμῶς ἔργ’ ἀπάλαμνα θέλει·
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
αὐτός τε ἔρρωσαι καὶ τὰ ἄλλα σοί ἐστιν κατὰ νοῦν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἐγραψέν μοι Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι. νυνὶ μὲν
αὐτός τε ἔρρωσαι καὶ τὰ λοιπά σοι κατὰ γνώμην ἐστίν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἀπέσταλκά σοι κομίζοντα Πολέμωνα χοιρίδιον τριακονθήμερον α καὶ χαλκῶν δραχμὰς
σὺ καὶ οὕς βούλει καὶ τὰ λοιπὰ κατὰ νοῦν ἐστιν, γένοιτʼ ἂν ὡς ἡμεῖς θέλομεν. ἱκανῶς δὲ καὶ αὐτοὶ ἔχομεν, καί σου μνημονεύομεν ἐν παντὶ καιρῶι, ὥσπερ καὶ προσῆκόν
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
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-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
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
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 300 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
S-2PDSF — Possessive pronoun · second person plural possessor · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
S-2PDSF Part of Speech: poSessive pronoun Person: second Number: Plural Case: Dative Number: Singular Gender: Feminine
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
σάρξ (i.e. *sarx*) means 'flesh' and refers to the soft substance of the body, both human and animal. It encompasses physical aspects, such as the body and its desires, as well as metaphorical uses related to human nature and mortality. In the New Testament, it contrasts with the spirit and is often associated with sinful desires. Notably, the term appears in various contexts, including references to Christ's earthly life and the nature of humanity.
σάρξ, σαρκός, ἡ
[in LXX chiefly for בָּשָׂר ;]
flesh;
as in cl. generally,
prop., of the soft substance of the animal body: I Co 15:39, II Co 12:7, Ga 6:13, al.; σ. καὶ αἷμα, I Co 5:50; σ. καὶ ὀστέα, Lk 24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Re 17:16 19:18; φαγεῖν, Re, ll. c. (cf. κατεσθίειν, IV Ki 9:36, al., and βιβρώσκειν, freq. in l.); metaph., Ja 5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jo 6:52-56;
σάρξ, σαρκός, ἡ, (Aeol. σύρξ ; hence it seems to be derived fr. σύρω, akin to σαίρω, ‘to draw,’ ‘to draw off,’ and to signify what can be stripped off fr. the bones [ Etym. Magn. 708, 34; “sed quis ae ” (Lob. Paralip. p: 111)]), fr. Hom. down, Hebr. Ww 1. prop. flesh (the soft substance 5 the living body, which covers the bones and is permeated with blood) of both men and beasts: 1 Co. xv. 39; plur.—of the flesh of many beings, Rev. xix. 18, 21; of the parts of the flesh of one, Lk. xxiv. 39 Tdf.; Rev. xvii. 16; accordingly it is distinguished both from blood, σὰρξ καὶ αἷμα (on which expression see below, 2 a.; 3 bis; 4 fin. τς W. 191), and from bones, πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, Lk. xxiv. 39 (οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν, Hom. Od. 11, 219). φαγεῖν Tas σάρκας τινός: prop., Rey. xvii. 16; xix. 18, (Lev. xxvi. 29; κατεσθίειν, 2 K. ix. 36, and often in Sept.; in class.…
Read the full entry →σάρξ. It lies outside our purpose to discuss the theological implications underlying the use of this important word in the NT. They are due partly to tie influence of the LXX, and partly to the language-forming power of Christianity by which old terms were ‘‘ baptized” into new conditions: see the full discussion of the term in Greek and Hebrew writings until A.p. 180 in Burton, ‘‘ Spirit, Soul, and Flesh” (Chicago, 1918), and the same writer’s ‘‘ Commentary on Galatians ’’ (in ZCC) p. 492 ff., also Lightfoot Notes, p. 88. All that can be attempted here is to cite a few exx. of the word from the inscrr. It does not seem to occur in the papyri. Thus for σάρξ Ξε κρέας see OG/S γ815 (B.c. 221-205) SiSwv . .. σάρκα πεντάμναιον ἀπίὸ τῶ Blods τῶ θυομένω τῶ Δὶ τῶ Σώϊτηρ]ι, and, for the plur., Sy// 645 (= *1047)" (c. B.C. 100) παρατιθέτω]σαν δὲ καὶ é[r]l τὴν τράπεζαν τοῦ μὲν βοὸς .. . . - καὶ]…
Read the full entry →σάρξ (sarx) — flesh.
σάρξ,
genitive σαρκός, ἡ, Aeolic dialect σύρξ [Refs]:— flesh, [Refs 8th c.BC+] always in plural, except [Refs 8th c.BC+]; sometimes to represent the whole body, μήτε γῆ δέξαιτό μου σάρκας θανόντος [Refs 5th c.BC+]: also collectively, of the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει [Refs 4th c.BC+]; σαρκὸς περιβόλαια, ἐνδυτά, [Refs 5th c.BC+] uses singular and plural in much the same manner, ταῖς σαρξὶ σάρκες προσγένωνται [Refs], etc.: portions of meat, usually in plural, σάρκας τρεῖς [Refs 3rd c.BC+]; but, pieces of flesh or membrane, βήσσοντα.. ὥστε σάρκας ἐνπύους.. ἀποβάλλειν [Refs]
Read the full entry →σάρξ
sarx
probably from the base of 4563; flesh (as stripped of the skin), i.e.
(strictly) the meat of an animal (as food), or (by extension) the body
(as opposed to the soul (or spirit), or as the symbol of what is
external, or as the means of kindred), or (by implication) human
nature (with its frailties (physically or morally) and passions), or
(specially), a human being (as such):--carnal(-ly, + -ly minded),
flesh(-ly).
see GREEK for 4563
σάρξ, σαρκός, ἡ
n.f.
flesh, body
σάρξ sarx 147x
flesh, Lk. 24:39; Jn. 3:6; the human body, 2 Cor. 7:5; flesh, human nature, human frame, Jn. 1:13, 14; 1 Pet. 4:1; 1 Jn. 4:2; kindred, Rom. 11:14; lineage, Rom. 1:3; 9:3; flesh, humanity, human beings, Mt. 24:22; Lk. 3:6; Jn. 17:2; the circumstances of the body, material condition,
σάρξ σαρκός flesh, Lat. caro, Hom., etc.: in pl. the flesh or muscles of the body, ἔγκατά τε σάρκας τε καὶ ὀστέα Hom.; so in Hes., Aesch., etc.:—so sometimes in sg., the flesh, the body, γέροντα τὸν νοῦν, σάρκα δ᾽ ἡβῶσαν φέρει Aesch.
the flesh, as opp. to the spirit, NTest.; also for man's nature generally, id. NTest.; πᾶσα σάρξ all human kind, id. NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
151 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 147 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 107 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.
φησὶ δὲ καὶ Ἱπποκράτης ὁ τῆς φύσεως ἐπιγνώμων ἐν ἑβδομάδι κρατύνεσθαι καὶ τὴν πῆξιν τῆς γονῆς καὶ τὴν ἀνάπλασιν τῆς σαρκός.
ἀπαγγέλλεται δὲ τῷ βασιλεῖ ὑπὸ τῶν γραμματέων, ὅτι τὸ πλῆθος εἰς τὸν θεὸν ἐξαμαρτάνει θῦσαν καὶ πρὶν ἢ τὸ αἷμα καλῶς ἀποπλῦναι καὶ τὰς σάρκας ποιῆσαι καθαρὰς ἐσθίον.
Εἰς τοῦτο γὰρ ὑπέμεινεν ὁ κύριος παραδοῦναι τὴν σάρκα εἰς καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος αὐτοῦ.
ὃ ἂν τύχοι μέρος τοῦ σώματός μου, καὶ δακοῦσα τὸν ἀριστερὸν ὦμόν μου, ἀποσπᾶι σάρκα, παρόντων Πάσιτος τοῦ Κρίτωνος καὶ Ἁρμάχιος καὶ Τοτοέους καὶ Πάσιτος καὶ τοῦ Ὥρου. ἀξιῶ
ἀπὸ Διοκλητιανοῦ … , μηνὶ Φαῶφι κγ. ὁ θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, ἀνάπαυσον τὴν ψυχὴν αὐτ
The Greek word καυχάομαι (transliterated as kauchaomai) means to boast or glory, and it appears in various contexts in the New Testament. It is built from the root related to speaking loudly or boasting, and can convey both positive and negative connotations. The term is used in several New Testament letters, particularly by Paul, to express pride or joy in relation to God or others.
καυχάομαι, -ῶμαι,
[in LXX for הלל hith., etc.;]
to boast or glory (in LXX, of joyous exultation, and so in the NT quotations, infr.; cf. DB, ii, 790b; Hort on Ja 1:9): absol., I Co 1:31(LXX) I Co 4:7 13:3, II Co 10:13, 17(LXX) 11:16, 18 12:1, 6, Eph 2:9, Ja 4:16; c. acc. rei, II Co 9:2 11:30; seq. ἐν (LXX), Ro 2:23 5:3, I Co 3:21, II Co 5:12 10:15 11:12 12:5, 9, Ga 6:13, 14, Ja 1:9; ἐν (τ.) θεῷ…
Read the full entry →καυχάομαι, -ὥμαι, 2 pers. sing. καυχᾶσαι (Ro. τ 1.28}; 1 Co. iv. 7; see κατακαυχάομαιλ: ; fut. καυχήσομαι; 1 aor. ἐκαυχησάμην; pf. κεκαύχημαι; (καύχη a boast); [fr. Pind. and Hat. down]; Sept. mostly for 99007; in the N. τὰ often used by Paul [some 35 times; by Jas. twice]; glory (whether with reason or without): absol., 1 Goi i. 31*; iv. 7; xiii. 3 L [ed. ster. WH (see xaiw)];, 2 Co. x. [13], 17°; xi. 16,18; xii. 1, 6,11 Rec.; Eph. ii. 9; Jas. iv. 16; ri (ace. of the thing [cf. W. 222 (209)]), to glory (on account) of a thing: 2 Co. ix. 2 (ἣν καυχῶμαι ὑπὲρ ὑμῶν Maxedéow, which I boast of on your behalf unto the Macedonians [B. § 133, 1]; cf. vii. 14, [and see below 7); 2 Co. xi. 30, (Prov. xxvii.1; Leian. ocyp. 120); foll. by ἐν w. dat. of the obj. [W. § 33 d.; B. § 133, 23], to glory ina thing, (by a usage foreign to class. Grk.; but the Lat. says glorior in aliquo): Ro. ii. 23; v. 3…
Read the full entry →καυχάομαι. The 2nd sing. pres. midd. καυχᾶσαι, as in Rom 217,33. 1 Cor 4? (cf. Sir 67 κτᾶσαι, and see Thackeray Gr. i. p. 218) which has been formed afresh in the Kowwy with the help of the—oat that answers to 3rd sing.—tav in the perf., is paralleled by χαριεῖσαι = χαριεῖ in P Grenf II. 14 (c)? (B.C. 264 or 227): cf. P Oxy 11. 292° (c. a.D. 25) χαρίεσαι δέ μου τὰ μέγιστα, ‘you will confer upon me a very great favour,” and see Proleg. p. 53f., Mayser Gr. p. 328, Radermacher Gr. p. 73, and Wackernagel 74ZZ xxxiii. (1908) p. 639. For the verb cf. P Oxy VIII. 11607*: (iii/iv a.p.) ἔγραψάς por... ὅτι καυχώμενος ἔχ (/. ἔχω) ὄνομα AtoSwpov ὅτι ἔπεμψά σοι ἀργύρια" ἐγὼ γὰρ οὐ καύχομαι (/. καυχῶμαι) ἐμαυτὸν ἔπεμψά σοι, ‘you wrote me that my boastfulness earns me the name of ‘ Gift of Zeus’ because I sent you money; but I do not boast about what I sent you”’ (Ed.), PSI I. 2615 (v/a.p.)…
Read the full entry →καυχάομαι (kauchaomai) — to boast.
καυχ-άομαι,
Doric dialect καυχέομαι [Refs 3rd c.BC+]; 2nd pers. singular καυχᾶσαι in late Gr., as [NT]: future -ήσομαι [Refs 5th c.BC+]: aorist ἐκαυχησάμην [Refs 4th c.BC+]; Aeolic dialect optative καυχάσαιτο [Refs 7th c.BC+]: perfect κεκαύχημαι [NT]:—active, [Refs]:— speak loud, be loud-tongued, κ. παρὰ καιρόν [Refs 5th c.BC+], cf. Eup.[same place], etc.; boast, vaunt oneself, ἐπ᾽ αἰζηοῖσι κ. μέγα [Refs 5th c.BC+] [same place]; ἔν τινι NT.Rom.[same places]: c.accusative et infinitive, aorist or present, boast that.., [Refs 5th c.BC+] [same place], etc.: with participle, boast of doing or being, [Refs 4th c.BC+]; ὅτι.. [Refs 1st c.BC+]: with accusative, boast of, [NT+4th c.BC+]
καυχάομαι
kauchaomai
from some (obsolete) base akin to that of aucheo (to boast) and 2172;
to vaunt (in a good or a bad sense):--(make) boast, glory, joy,
rejoice.
see GREEK for 2172
καυχάομαι
v.
I boast, glory
καυχάομαι kauchaomai 37x
to glory, boast, Rom. 2:17, 23; ὑπέρ τινος, to boast of a person or thing, to undertake a complimentary testimony to, 2 Cor. 12:5; to rejoice, exult, Rom. 5:2, 3, 11
καυχάομαι καυχάομαι, 2nd sg. καυχᾶσαι in late Gr. akin to αὐχέω, εὔχομαι to speak loud, be loud-tongued, Pind.: to boast or vaunt oneself, c. inf., to boast that, Hdt.:— c. acc. to boast of a thing, c. acc., NTest.
from καύχη
Verb-ADS-3P — Verb · aorist · middle deponent · subjunctive · third person · pluralaorist middle deponent subjunctive — a completed action, viewed as a whole.
V-ADS-3P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Subjunctive Person: third Number: Plural
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
38 occurrences in the New Testament, rendered 20 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 37 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
τοῦ δʼ Ἀχάβου μὴ καυχᾶσθαι δεῖν ἀποκριναμένου καθωπλισμένον ἀλλὰ τῇ μάχῃ κρείττω γενόμενον, ἐλθόντες οἱ πρέσβεις καὶ δειπνοῦντα καταλαβόντες τὸν βασιλέα μετὰ τριάκοντα καὶ δύο βασιλέων συμμάχων ἐδήλωσαν αὐτῷ τὴν ἀπόκρισιν·
εὐχαριστῶ δὲ τῷ θεῷ μου, ὅτι εὐσυνείδητός εἰμι ἐν ὑμῖν καὶ οὐκ ἔχει τις καυχήσασθαι οὔτε λάθρα οὔτε φανερῶς, ὅτι ἐβάρησά τινα ἐν μικρῷ ἢ ἐν μεγάλῳ.
Ἑλένην καὶ τοὺς ἡμῶν πάντας κατʼ ὄνομα. ἔγραψάς μοι διὰ τῶν σῶν γραμμάτων ὅτι καυχώμενος ωμενος ἐχόμενα Διοδώρου ὅτι ἔπεμψά σοι ἀργύρια· ἐγὼ γὰρ οὐ καυχῶμαι ἐμαυτὸν ἃ ἔπεμψά