Hebrews 10:6 — Word Study
N1904ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
BSABurnt offeringsholokautōma [whole, completely consumed sacrifices] andkai [offerings] forperi sinhamartia [sacrifices for sin, atonement] notou You have delighted in;eudokeō▸ [had, experienced, absolutely none, pleasure, joy, to think well of]
| Greek | English | Parsing |
|---|---|---|
| ὁλοκαυτώματα | Burnt offerings | Noun, accusative, plural |
| καὶ | and | Conjunction |
| περὶ | [offerings] for | Preposition |
| ἁμαρτίας | sin | Noun, genitive, singular |
| οὐκ | not | Particle, negative |
| εὐδόκησας· | You have delighted in; | Verb, aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In burnt offerings and sin offerings You took no delight. |
| KJV | In burnt offerings and sacrifices for sin thou hast had no pleasure. |
| ASV | In whole burnt offerings and sacrifices for sin thou hadst no pleasure: |
| YLT | in burnt-offerings, and concerning sin-offerings, Thou didst not delight, |
| WEB | You had no pleasure in whole burnt offerings and sacrifices for sin. |
| BBE | You had no joy in burned offerings or in offerings for sin. |
The translations differ primarily in their wording of ἁμαρτίας and εὐδόκησας — see How Translations Differ.
The sentence is straightforward with a single main clause that states God's lack of delight in the offerings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbεὐδοκέω
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 — Hebrews 10:6
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 Sacrifice of Christgenerated
Hebrews 10:6 is part of a passage where Christ speaks about the insufficiency of the Old Testament sacrifices. The author of Hebrews emphasizes that God did not desire these offerings, pointing instead to the necessity of Christ's ultimate sacrifice. This aligns with the message found in Hebrews 10:5, where it is stated that a body was prepared for Him to do God's will.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 10:4 | because it is impossible for the blood of bulls and goats to take away sins. |
| 2 | Leviticus 1:1–6 | Then the LORD called to Moses and spoke to him from the Tent of Meeting, saying, |
| 3 | Psalm 147:11 | The LORD is pleased with those who fear Him, who hope in His loving devotion. |
| 4 | Malachi 1:10 | “Oh, that one of you would shut the temple doors, so that you would no longer kindle useless fires on My altar! I take no pleasure in you,” says the LORD of Hosts, “and I will accept no offering from your hands. |
| 5 | Matthew 3:17 | And a voice from heaven said, “This is My beloved Son, in whom I am well pleased!” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — εὐδόκησας, eudokeōgenerated
The verb εὐδοκέω (i.e., *eudokeō*) means to take delight or to be well pleased. It is in the aorist tense, indicating a completed action in the past, specifically that God did not delight in the sacrifices mentioned.
This word highlights God's disinterest in ritualistic offerings that do not stem from genuine obedience or faith. The context of this verse shows that God values the heart's intent over mere compliance with sacrificial laws.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'In burnt offerings and sin offerings You took no delight.' The King James Version uses 'thou hast had no pleasure,' while the American Standard Version states 'thou hadst no pleasure.'
The translations vary primarily in how they express the concept of God's lack of delight in the offerings. The ASV and KJV emphasize 'pleasure,' while the BBE uses 'joy' instead.
Sentence Structuregenerated
The main clause is centered around the verb εὐδόκησας, You have delighted in, with two noun phrases serving as the subjects: ὁλοκαυτώματα (burnt offerings) and ἁμαρτίας (sin offerings).
The structure of the sentence emphasizes the absence of delight in both types of offerings, clearly indicating God's perspective on these sacrifices.
Septuagint Backgroundgenerated
ὁλοκαυτώματα is used in the Septuagint to translate the Hebrew word עֹלָה (H5930), which refers to a whole burnt offering. This underscores the continuity of sacrificial practices from the Old Testament to the New Testament.
ἁμαρτίας corresponds to the Hebrew חַטָּאָה (H2403), which means sin or sin offering, indicating the ongoing relevance of atonement in both covenants.
In plain words — the whole versegenerated
Hebrews 10:6 states that God did not take delight in burnt offerings or sin offerings. This highlights that God values true obedience and faith over ritual sacrifices.
Frequently Asked Questionsgenerated
It indicates that God is more concerned with the heart and intent behind the offerings rather than the mere act of sacrifice.
This verse shows that the Old Testament sacrifices were insufficient for true atonement, pointing to the need for Christ's ultimate sacrifice.
Burnt offerings represent total dedication to God, while sin offerings are specifically for atonement of sin, highlighting different aspects of the sacrificial system.
By quoting this verse, Christ emphasizes that His coming fulfills the true intent of God's will, which is obedience rather than ritual sacrifice.
Reflection Questionsgenerated
- In what ways can I ensure that my worship is genuine and not just ritualistic?
- How can I better understand the significance of Christ's sacrifice in relation to Old Testament practices?
- What steps can I take to align my heart with God's will in my life?
- How does this verse challenge my understanding of what it means to please God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 10:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn burnt offerings and sacrifices for sin,.... Which were the principal kinds of offerings under the law: thou hast had no pleasure; not only in comparison of moral duties, or spiritual sacrifices,
Read John Gill on Hebrews 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn burnt offerings and sacrifices for sin thou hast had no pleasure.
Read Robert Jamieson on Hebrews 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTwo other sorts of sacrifices are added to the former, as whole burnt-offerings, which were all devoured by fire on God’ s altar, and no part of them came to the priests, ,9,10,13,14,17; and peace-offerings, which were not totally consumed, but part of them was the priests’ portion, ,28. These four sorts of sacrifices comprehend all the Aaronical offerings for expiation. God did not require or desire any of these for themselves, or for the perfecting of sinners; he did not as to such an end approve them, or take any pleasure in them.
Read Matthew Poole on Hebrews 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 In burnt offerings and sacrifices for sin thou hast had no pleasure. Ver. 6. Thou hast had no pleasure] viz. As in the principal service and satisfaction for sin.
Read John Trapp on Hebrews 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Burnt offerings.—Better, whole burnt offerings. These (which were the symbol of complete consecration) are not mentioned in this Epistle, except in this verse and Hebrews 10:8. Thou hast had no pleasure.—Better (for conformity with the preceding clauses), Thou hadst no pleasure.
Read Charles John Ellicott on Hebrews 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Thou hast had no pleasure.] Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin; as they could never satisfy thy justice, nor make thy law honourable.
Read AdamClarke on Hebrews 10 →CambridgeThe Cambridge Bible for Schools and Colleges6. burnt offerings] Lit., “Holocausts.” The word occurs here alone in the N.T. These “whole burnt offerings” typified absolute self-dedication; but the holocaust without the self-sacrifice was valueless.
Read Cambridge on Hebrews 10 →Albert Barnes1798–1870Barnes' Notes on the BibleIn burnt-offerings and sacrifices for sin thou hast had no pleasure - This is not quoted literally from the Psalm, but the sense is retained.
Read Albert Barnes on Hebrews 10 →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
In burnt offerings and sin offerings You took no delight.
You had no pleasure in whole burnt offerings and sacrifices for sin.
In burnt offerings and sin offerings You took no delight.
“Whole burnt offerings and sin-offerings you took no delight in.
Tyndale line
In burnt offerings and sacrifices for sin thou hast had no pleasure.
In whole burnt offerings and sacrifices for sin thou hadst no pleasure:
In whole burnt offerings and sacrifices for sin thou hadst no pleasure:
In burnt-offerings and sacrifices for sin thou hast had no pleasure.
In burnt offerings, and sinne offrings thou hast had no pleasure.
Strictly literal
Thou tookest no pleasure in burnt-offerings and sacrifices for sin.
in burnt-offerings, and concerning sin-offerings, Thou didst not delight,
in burnt-offerings, and concerning sin-offerings, You did not delight.
with burnt offerings and sin offerings you did not take pleasure.
From the Latin
Holocausts for sin did not please thee.
Simplified
Burnt offerings and sacrifices for sin gave you no pleasure.
You had no joy in burned offerings or in offerings for sin.
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.
holocautomata pro peccato non tibi placuerunt.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܝܩܕܐ ܫܠܡܐ ܕܚܠܦ ܚܛܗܐ ܠܐ ܫܐܠܬ
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.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
The standard critical text of the New Testament.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
The previous edition, still widely cited.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
The Society of Biblical Literature edition, freely licensed.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
The edition that turned scholarship toward the earliest manuscripts.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
An independent critical text built from the oldest witnesses then known.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
A recent critical edition following documentary evidence closely.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
The reading of the majority of surviving manuscripts.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hebrews 10:6
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 ὁλοκαύτωμα (i.e., *holokautōma*) means a whole burnt offering or holocaust, derived from the roots meaning 'whole' and 'to burn.' It is primarily used in the New Testament in Mark 12:33 and Hebrews 10:6, 8, and it reflects a sacrificial practice where the entire victim is consumed by fire, distinguishing it from other types of sacrifices.
† ὁλοκαύτωμα, -τος, τό
(< ὅλος, καίω),
[in LXX chiefly for עֹלָה;]
a whole burnt offering: Mk 12:33, He 10:6, 8(LXX) (cf. Kennedy, Sources, 113 f.).†
SYN.: v.s. θυσία.
ὁλοκαύτωμα, -ros, τό, (ὁλοκαυτόω to burn whole, Xen. Cyr. 8, 3, 24; Joseph. antt. 1, 13,1; and this fr. ὅλος and καυτός, for καυστός, verbal adj. fr. καίω, ef. Lob. ad Phryn. p. 524; [W. 33]), a whole burnt offering (Lat. holocaustum), i. e. a victim the whole (and not like other vietims only a part) of which is burned: Mk. xii. 33; Heb. x. 6, 8. (Sept. esp. for my; also for NWN, Ex. xxx. 20; Lev. v. 12; xxiii. 8, 25, 27; 1 Mace. i. 45; 2 Mace. ii. 10; not found in prof. auth. [exe. Philo de sacr. Ab. et Cain. § 33]; Joseph. antt. 3, 9,1 and 9, 7, 4 says ὁλοκαύτωσις.)
ὁλοκαύτωμα. With the use of ὁλοκαύτωμα to denote a victim the whole of which is burned (Mk 1233, Heb τοῦ’ 8) cf. Os/r 1305° (A.D. 4) ὁλοπυρεῖται ἄρτοι, apparently with reference to loaves of unground wheat, or wheat boiled whole, and the corresponding compound ὁλοκάρπωμα (see Deissmann BS Ρ. 138). Phrynichus mentions in his Appendix p. 51 (see Lob. Phryn. p. 524) the verbs μηροκαυτέω, ἱεροκαυτέω, odoKavTéw, also (p. 568) the form ὁλοκαυτίζω.
ὁλοκαύτωμα (holokautōma) — burnt offering.
ὁλοκαύτ-ωμα, ατος, τό,
burnt-offering, [LXX+1st c.AD+]
ὁλοκαύτωμα
holokautoma
from a derivative of a compound of 3650 and a derivative of 2545; a
wholly-consumed sacrifice ("holocaust"):--(whole) burnt offering.
see GREEK for 3650
see GREEK for 2545
ὁλοκαύτωμα, ατος, τό
n.n.
a whole burnt offering
ὁλοκαύτωμα from ὁλοκαυτέω ὁλοκαύτωμα, ατος, τό, a whole burnt-offering, holocaust, NTest.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
See SACRIFICE.
3 occurrences in the New Testament, rendered 1 different way. 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 3 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 149 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.
προστέτακται μέντοι καὶ „τὸ ὁλοκαύτωμα δείραντας εἰς μέλη διανεῖμαι“ (Lev.
ἐδωρήσατό τε τῷ λαῷ τὸ πάσχα νεογνοὺς ἐρίφους καὶ ἄρνας δισμυρίους, βοῦς δʼ εἰς ὁλοκαυτώματα τρισχιλίους.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
ἐν υἱῷ ἵνα ἀποδώσει με εἰς τὰς χεῖρας ὑμῶν· ἀσθενῶς δὲ … … αιως ὁλοκαύτωμα πνεύματος ἁγίου. οὐ μόνον δὲ ταῦτα ἔγραψα ἔγραψα δὲ καὶ τῷ ἄπα Ἄμμωνι καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 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 8,978 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 →
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 καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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…
336 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 333 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 297 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.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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 μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
The Greek word ἁμαρτία (i.e., *hamartia*) primarily means 'sin' or 'failure to hit the mark.' It encompasses ethical wrongdoing and is used in the New Testament to describe both individual acts of sin and the overarching principle of sin as a dominating force in human life. Various lexicons note its use in contexts such as guilt and the nature of sin, with references in Romans and John highlighting its significance in Christian theology.
παράβασις, παράπτωμα, ἀγνόημα, ἥττημα. A MOURNFULLY numerous group of words, and one which it would be only too easy to make larger still. Nor is it hard to see why. For sin, which we may define in the 240 SYNONYMS OF THE NEW TESTAMENT. ϑιυχνι. language of Augustine, as ‘ factum vel dictuin yel concuvitum aliquid contra eternam legem’ (Con. Faust. xxii. 27; cf. the Stoic definition, ἁμάρτημα, νόμου ἀπαγόρευμα, Plutarch, De Rep. Stoic. 11); or again, ‘ voluntas admittendi vel retinendi quod justitia vetat, et unde liberum est abstinere’ (Con. Jul. i. 47), may be regarded under an infinite number of aspects, and in all languages has been so regarded; and as the diagnosis of it belongs most of all to the Scriptures, nowhere else are we likely to find it contemplated on so many sides, set forth under such various images. It may be regarded as the missing of a mark or aim; it is then ἁμαρτία…
Read the full entry →ἁμαρτία, -ας, ἡ
(< ἁμαρτάνω, q.v.),
[in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc.;]
prop. a missing the mark; in cl. (v. reff. to CR in MM, VGT, s.v.);
guilt, sin (Plat., Arist., al.);
more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense;
ἁμαρτία, -as, 9, (fr. 2 aor. ἁμαρτεῖν, as ἀποτυχία fr. ἀποτυχεῖν), a failing to hit the mark (see ἁμαρτάνω). In Grk. writ. (fr. Aeschyl. and Thue. down). 1st, an error of the understanding (cf. Ackermann, Das Christl. im Plato, p. 59 Anm. 3 [Eng. trans. (S. R. Asbury, 1861) Ρ. ὅΤ η. 997). 2d, a bad action, evil deed. In the N. T. always in an ethical sense, and 1. equiv. to τὸ ἁμαρravew α sinning, whether it occurs by omission or commission, in thought and feeling or in speech and actior (cf. Cie. de fin. 3, 9): Ro. v. 12 sq. 20; ὑφ᾽ ἁμαρτίαν εἶναι held down in sin, Ro. iii. 9; ἐπιμένειν τῇ ἁμαρτίᾳ, Ro. Vi. 1; ἀποθνήσκειν τῇ dp. and ζῆν ἐν αὐτῇ, Ro. vi. 2; τὴν dp. γινώσκειν, Ro. vii. 7; 2 Co. v. 21; νεκρὸς τῇ dp. Ro. vi. 11; περὶ ἁμαρτίας to break the power of sin, Ro. viii. 3 [cf. Mey.]; σῶμα τῆς ἅμ. the body as the instrument of sin, Ro. vi. 6; ἀπάτη τῆς ἅμ. the craft by which sin is…
Read the full entry →ἁμαρτία. In an inscription of Cyzicus territory (JAS xxvii. (1907) p- 63), which F. ΝΥ. Hasluck supposes to belong to iii/B.c., we find ἁμαρτίαν μετανόει, and the word is also found in the interesting Sy// 633 151 (ii/a.p.) which illustrates so many NT words, ὃς ἂν [sic /eg.] δὲ πολυπραγμονήσῃ τὰ τοῦ θεοῦ ἢ περιεργάσηται, ἁμαρτίαν ὀφιλέτω Μηνὶ Τυράννωι, ἣν οὐ μὴ δύνηται ἐξειλάσασθαι. See also P Lips I. 119 vecfo® (A.D. 274) - - - τ]ῶν ἁμαρτιῶ[ν] τὰς πονηρίας συνεχῶς ἀ]νορθουμένων, P Oxy VIII. 1110}} (A.p. 254) αὐτὸς ὑπέσχετο ἀντὶ τῆς ἁμα]ρτίας, ἀγνοίας πρίόϊφασιν ὑποτειμησάμενος, ὑποστήσεσθαι τὸ [με]τὰ τοῦτο τὰς λειτουργίας. On the Greek conception of ἁμαρτία see CX XXV. pp. 195-7, and xxiv. pp. 88…
Read the full entry →ἁμαρτία (hamartia) — sin.
ἁμαρτ-ία, ἡ,
a failure, fault, τῶνδ᾽ ἁ. δόμων[Refs 5th c.BC+]; ἁ. δόξης error of judgement, [Refs 5th c.BC+]
2. in Philos. and Religion, guilt, sin, [NT+5th c.BC+]
ἁμαρτία
hamartia
from 264; a sin (properly abstract):--offence, sin(-ful).
see GREEK for 264
ἁμαρτία, ας, ἡ
n.f.
a sin
ἁμαρτία ἁμαρτάνω a failure, fault, sin, Aesch., etc.; ἁμ. τινός a fault committed by one, id. Aesch.; ἁμ. δόξης fault of judgment, Thuc.
generally, guilt, sin, Plat., Arist., NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
174 occurrences in the New Testament, rendered 4 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 173 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 294 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.
„ποιήσωμεν ἄνθρωπον“, ἵνα αἱ μὲν τοῦ ἀνθρώπου κατορθώσεις ἐπ’ αὐτὸν ἀναφέρωνται μόνον, ἐπ’ ἄλλους δὲ αἱ ἁμαρτίαι.
Ἄδαμος δὲ παρῃτεῖτο τῆς ἁμαρτίας αὑτὸν καὶ παρεκάλει τὸν θεὸν μὴ χαλεπαίνειν αὐτῷ τὴν γυναῖκα τοῦ γεγονότος αἰτιώμενος καὶ λέγων ὑπʼ αὐτῆς ἐξαπατηθεὶς ἁμαρτεῖν, ἡ δʼ αὖ κατηγόρει τοῦ ὄφεως.
ἔτι δὲ καὶ τοῦτο ἐρωτῶ ὑμᾶς ὡς εἶς ἐξ ὑμῶν ὤν, ἰδίως δὲ καὶ πάντας ἀγαπῶν ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί τισιν ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν λέγοντας, ὅτι ἡ διαθήκη ἐκείνων καὶ ἡμῶν.
καὶ διὰ τὰ νει … … σθαι μηδ … … μάλιστα ἂν πειθαρχ … ἁμαρτίαν … εἶναι συνον
η … υ … προφάσει ἐνοχλεῖν ἡμῖν τε καὶ τοῖς ἑκασταχόθι ἄρχουσι … τῶν ἁμαρτίας καὶ πονηρίας συνεχῶς διορθουμένων. ἔτους … Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Σεουήρου Ἀντωνίνου Παρθικοῦ μεγίστου
εὐλαβῶς ἔχων τὸν ἐπηρτημένον αὐτῷ ἐκ τοῦ παρανομήματος κίνδυνον … αὐτὸς ὑπέσχετο ἀντὶ τῆς ἁμαρτίας, ἀγνοίας πρόφασιν ὑποτιμησάμενος, ὑποστήσεσθαι τὸ μετὰ τοῦτο τὰς λειτουργίας. ὅθεν καὶ νῦν ὑπὲρ τοῦ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
εὐδοκέω is a Greek verb meaning to be well pleased or to consent, often used in contexts of approval or delight. It can take various constructions, including with an infinitive to express willingness or with a dative to indicate favor towards a person or thing. The New Testament uses it in several passages, such as Matthew 3:17 and Luke 12:32, to convey divine approval.
† εὐ-δοκέω, -ῶ
(on the derivation, v. BL, § 28, 6)
[in LXX chiefly for רָצָה, also for אָבָה, חָפֵץ, etc. ;]
c. inf. (Polyb., al.), to be well pleased, to think it good, to give consent (so freq. in π. in legal documents; Milligan, Th., 22 f.): Lk 12:32, Ro 15:26-27, I Co 1:21, Ga 1:15, Col 1:19, R, mg. (ICC, in l., but v. infr.), I Th 2:8 3:1; μᾶλλον εὐ., II Co 5:8; c. acc et inf. (Polyb., i, 8, 4), Col, l.c., R, txt. (Lft., in l).
εὐ-δοκέω, -@; impf. 1 pers. plur. εὐδοκοῦμεν (1 Th. ii. 8 [where WH after cod. Vat. nidox.; W.and B. as below]); 1 aor. εὐδύκησα and (in Heb. x. 6, 8, L T Tr; 1 Co. x. 5 LTr WH; Ro. xv. 26, 27 and 1 Th. iii. 1 T Tr WH ; Mt. xii. 18 Τ Tr; Mt. iii. 17 T; Col.i. 19 L mrg.) ηὐδόκησα, ef. Lob. ad Phryn. p. 456 and 140; W. ΤΙ (69); [Β. 84 (30); ΤᾺ Proleg. p. 120; WH. App. p. 162]; (fr. εὖ and δοκέω, ef. Fritzsche on Rom. ii. p. 370, who treats of the word fully and with his usual learning [ef. W. 101 (95)]); Sept. mostly for ΤΙΝ Ἢ; among Grk. writ. used esp. by Polyb., Diod., and Dion. Hal.; 1. asin prof. auth., foll. by an infin., it seems good to one, is one’s good pleasure; to think it good, choose, determine, decide : Lk. xii. 832; 1 Co. i. 21; Gal. i.15; once foll. by ace. w. inf., Col.i. 19 [ef. Bp. Lghtft.; W. § 64, 3b.; B. § 129,16]; with the included idea of kindness accompanying the…
Read the full entry →εὐδοκέω. It may be well to illustrate somewhat at length the different constructions of this characteristically Jewish Greek verb, In P Lond 538 (B.c. 146 or 135) (=I. p. 46) ηὐδόκησάς pe τῆς τιμ[ῆς T]od ἡμίσους τοῦ [τρί]του Aoyelas τῶν κειμένων νεκρῶν, the meaning apparently is, ‘“‘you have granted me the honour of the half of the third offering collected for the dead (mummies).” The construction with the inf. to denote determination, as in Lk 1283, comes out in P οὐδένα πέμψαι ἐκθὲς οὐδὲ σήμερον, and to denote readiness, as ini Th 25, in P Grenf I. 117 (ii/B.c.) εὐδοκῶ ζήλῳ δουλεὔειν, “1 have goodwill to serve thee zealously.” For the constr. with the dat., which is found in the best texts of 2 Th 215, cf. the common legal phrase εὐδοκῶ πᾶσι τοῖς προγεγραμμένοις as in P Lond 1168!° (a.p. 18) (=I. p- 136), and such passages as P Oxy II. 26177 (A.D. 55) εὐδοκεῖ yap τῇδε TH συστάσει, ““…
Read the full entry →εὐδοκέω (eudokeō) — to delight.
εὐδοκ-έω,
to be well pleased or content, [Refs 2nd c.BC+]; ἐάν.. [Refs]: with participle, [Refs]: with dative, to be content with, find pleasure in a person or thing, [NT+1st c.BC+]: also with accusative, τινα[LXX]; [ἐγγύους] [Refs 2nd c.BC+]; ἡ γῆ -ήσει τὰ σάββατα [LXX]
2. consent, approve, with dative, τοῖς γεγραμμένοις [Refs 1st c.AD+]; τῇ δημοσιώσει [Refs 3rd c.AD+]; also ἐπί τινι [Refs 2nd c.AD+]: frequently absolutely in legal documents, [Refs 2nd c.AD+]
3. with infinitive, consent, agree to do, [Refs 2nd c.BC+] (and with accusative et infinitive, consent that.., [LXX]; to be ready, willing, [NT+2nd c.BC+]
3. b determine, resolve, NT.Luke.[Refs]
4. to be content, happy, [Refs 1st c.BC+]:— also in middle, τῆς εὐδοκουμένης ζωῆς [Refs]
εὐδοκέω
eudokeo
from 2095 and 1380; to think well of, i.e. approve (an act);
specially, to approbate (a person or thing):--think good, (be well)
please(-d), be the good (have, take) pleasure, be willing.
see GREEK for 2095
see GREEK for 1380
εὐδοκέω
v.
I am resolved, well-pleased
εὐδοκέω εὐ-δοκέω, to be well pleased, ἔν τινι with a person or thing, NTest.
c. inf. to consent to do, be glad to do, id. NTest.
Verb-AAI-2S — Verb · aorist · active · indicative · second person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: second Number: Singular
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…
21 occurrences in the New Testament, rendered 16 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 21 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.
ἔτους Τιβερίου Καίσαρος Σεβαστοῦ, ἀπὸ δὲ ἰδιωτικῶν καὶ πάσης ἐμποιήσεως ἐπὶ τὸν ἅπαντα χρόνον. εὐδοκεῖ δὲ ἡ μήτηρ Θαῆσις Ψοσνεοῦτος ὡς ἐτῶν μ οὐλὴ γόνατι δεξιῷ τῇ πράσει καὶ
αὐλῆς καὶ ψιλοῦ τόπου Ταοννώφριος τῆς μητρός. καὶ ἀπέχω τὴν τιμὴν ἐκ πλήρους καὶ εὐδοκῶ πᾶσι τοῖς προκειμένοις, καὶ μηδενὶ ἐξέστω ἀθετῆσαί τι τῶν προγεγραμμένων ἀπὸ τῆς ἐνεστώσης ἡμέρας
καρπῷ ἀριστερῷ μετὰ κυρίου αὐτοῦ ἩρακλείδουΔιονυσίας ἐτῶν μα κ … μετα μ τοῦ Ἡρακλείδου εὐδοκεῖ. ὑπογραφεὺς Κόραξ Ἀπολλωνίου ἐτῶν λζ μήλῳ δεξιῷ ὡς ἐτῶν μζ μήλῳ δεξι … Ἡράκλειτος