Hebrews 12:11 — Word Study
N1904πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
BSAAllpas nowde disciplinepaideia [chastening, training, or education] forpros indeedmen thoseho being presentpareimi▸ [present moment] notou it seemsdokeō▸ of joychara [joyous, a source of happiness] to beeimi▸ butalla of grief,lupē [grievous, causing sorrow] afterwardhusteron howeverde [the] fruitkarpos [fruit, product] peaceableeirēnikos [a state of calm, serenity, and tranquility] to thoseho throughdia itautos [through this process] trainedgumnazō■✻ [exercised, disciplined] it yieldsapodidōmi▸ [produces, brings forth] of righteousness.dikaiosunē [living according to God's will, being in right standing with Him]
| Greek | English | Parsing |
|---|---|---|
| πᾶσα | All | Adjective, nominative, singular |
| δὲ | now | Conjunction |
| παιδεία | discipline | Noun, nominative, singular |
| πρὸς | for | Preposition |
| μὲν | indeed | Particle |
| τὸ | those | Article, accusative, singular |
| παρὸν | being present | Verb, present, active |
| οὐ | not | Particle, negative |
| δοκεῖ | it seems | Verb, present, active |
| χαρᾶς | of joy | Noun, genitive, singular |
| εἶναι | to be | Verb, present, active |
| ἀλλὰ | but | Conjunction |
| λύπης, | of grief, | Noun, genitive, singular |
| ὕστερον | afterward | Adverb |
| δὲ | however | Conjunction |
| καρπὸν | [the] fruit | Noun, accusative, singular |
| εἰρηνικὸν | peaceable | Adjective, accusative, singular |
| τοῖς | to those | Article, dative, plural |
| δι᾽ | through | Preposition |
| αὐτῆς | it | Personal pronoun, genitive, singular |
| γεγυμνασμένοις | trained | Verb, perfect, passive |
| ἀποδίδωσιν | it yields | Verb, present, active |
| δικαιοσύνης.¶ | of righteousness. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace to those who have been trained by it. |
| KJV | Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. |
| ASV | All chastening seemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness. |
| YLT | and all chastening for the present, indeed, doth not seem to be of joy, but of sorrow, yet afterward the peaceable fruit of righteousness to those exercised through it — it doth yield. |
| WEB | All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it. |
| BBE | At the time all punishment seems to be pain and not joy: but after, those who have been trained by it get from it the peace-giving fruit of righteousness. |
Where they part company is παιδεία — see How Translations Differ.
The sentence consists of a main clause followed by subordinate clauses that explain the contrast and outcome of discipline.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbπάρειμι
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 12:11
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 Discipline of Godgenerated
Hebrews 12:11 discusses the nature of discipline, emphasizing that while it may be painful in the moment, it ultimately leads to a positive outcome. The author compares human discipline to God's discipline, highlighting that God's purpose is for our good and spiritual growth. This theme is consistent with the broader message of Hebrews, which encourages perseverance and faith in the face of trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:32 | I will attend to their transgression with the rod, and to their iniquity with stripes. |
| 2 | Psalm 118:18 | The LORD disciplined me severely, but He has not given me over to death. |
| 3 | Proverbs 15:10 | Discipline is harsh for him who leaves the path; he who hates correction will die. |
| 4 | Proverbs 19:18 | Discipline your son, for in that there is hope; do not be party to his death. |
| 5 | Hebrews 12:5–6 | And you have forgotten the exhortation that addresses you as sons: “My son, do not take lightly the discipline of the Lord, and do not lose heart when He rebukes you. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — παιδεία, paideiagenerated
The word παιδεία is a noun meaning 'discipline' and encompasses education, training, and correction. It is used to describe the process of growth through instruction and often implies a moral or ethical component.
In this context, it indicates the corrective measures taken by God for the benefit of His children, aiming to cultivate righteousness and peace in their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which states that discipline is painful but yields a harvest of righteousness and peace. The KJV also conveys this idea, using 'chastening' and 'grievous' to describe discipline.
Where translations differ is in the rendering of key terms. For example, παιδεία is rendered as 'discipline' in the BSB and 'chastening' in the KJV. Additionally, χαρᾶς varies between 'joyous' in the KJV and 'of joy' in the BSB.
Sentence Structuregenerated
The main verb of the sentence is ἀποδίδωσιν, it yields, which governs the outcome of the discipline. The structure includes clauses that describe the nature of discipline and its effects.
The sentence is complex, with subordinate clauses explaining the contrast between the present experience of discipline and the future benefits it brings.
Septuagint Backgroundgenerated
παιδεία corresponds to the Hebrew word מוּסָר (musar), which also means discipline or correction. This connection highlights the continuity of the concept of divine discipline from the Old Testament to the New Testament.
In the Septuagint, παιδεία is often used in contexts that emphasize moral instruction and the importance of correction for growth.
In plain words — the whole versegenerated
Hebrews 12:11 explains that while discipline is hard and painful at the moment, it ultimately leads to a fruitful outcome of righteousness and peace for those who are trained by it. This teaches us about the value of enduring hardship for the sake of growth.
Frequently Asked Questionsgenerated
It means that the process of being corrected or trained can be uncomfortable and painful, but it is necessary for growth.
Discipline helps shape character and moral integrity, leading to a life that aligns with God's will.
Discipline is intended for growth and correction, while punishment often focuses on retribution. God's discipline aims to guide us toward righteousness.
Peace is the outcome of living in harmony with God's will, which discipline helps us achieve by correcting our paths.
Reflection Questionsgenerated
- In what areas of my life do I need to embrace discipline for growth?
- How can I view challenges and corrections as opportunities for spiritual maturity?
- What are some ways I can support others in their journey of discipline and growth?
- How does understanding God's discipline change my perspective on hardships?
The early church on this verse — how the Fathers read it
Early church Fathers reflect on this verse to discuss the nature and purpose of divine discipline.
They gain a profit from it: their reward is justice. Paul said this in order to prove that even though they gain a profit through discipline, their reward and grace is constituted by justice.Early Church Fathers on Hebrews 12 →
They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice.Early Church Fathers on Hebrews 12 →
Ye are suffering, he says. For such is chastisement; such is its beginning. For "no chastening for the present seemeth to be joyous but grievous." Well said he, "seemeth not," Chastisement he means is not grievous but "seemeth" so.Early Church Fathers on Hebrews 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 12:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow no chastening for the present seemeth to be joyous,.... These words anticipate an objection, taken from the grief and sorrow that comes by afflictions; and therefore how should they be for profit and advantage?
Read John Gill on Hebrews 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
Read Robert Jamieson on Hebrews 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow no chastening for the present seemeth to be joyous, but grievous: a further argument to persuade Christians not to despise nor faint under the Lord’ s chastenings, is the good issue of them, subjoined to fortify them against the suggestions of flesh and blood, as if they could not be from love, nor for good, because they are smarting and grievous; therefore the Spirit asserts the truth as to both: All these chastenings and rebukes that the Father of spirits inflicts on his children, not one excepted, are, for all the time they are so inflicted, sensed by his children to be as they are; they feel them to have no joy in them, but a great deal of grief, pain, and smart; they are not…
Read Matthew Poole on Hebrews 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Ver. 11. The peaceable fruit of righteousness] That crown of righteousness wrought out unto us by afflictions, 2 Corinthians 4:17, These are the preludes of our triumph, yea, a part of our salvation. Look therefore through the anger of God’ s corrections, saith one, to the sweetness of his love therein, as by a rainbow we see the beautiful image of the sun’ s light in the midst of the dark and waterish cloud. And look upon these afflictions as on so many wayward and touchy guests, which while they stay, watch…
Read John Trapp on Hebrews 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Now no chastening . . .—Better (the reading being slightly changed), All chastening seemeth for the present time to be not joyous, but grievous. The language, so far, would seem to be perfectly general, relating to all chastening, whether human or divine. The following clause may seem to confine our thought to the latter; but, with a lower sense of “righteousness,” the maxim is true of the wise discipline of earthly parents. The peaceable fruit of righteousness.—Better, peaceful fruit, (fruit) of righteousness, to them that have been trained thereby. The “peaceful” fruit stands in contrast with the unrest and trouble which have preceded during the time of “chastening.” But there is…
Read Charles John Ellicott on Hebrews 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. No chastening for the present seemeth to be joyous] Neither correction, wholesome restraint, domestic regulations, nor gymnastic discipline, are pleasant to them that are thus exercised; but it is by these means that obedient children, scholars, and great men are made. And it is by God's discipline that Christians are made. He who does not bear the yoke of Christ is good for nothing to others, and never gains rest to his own soul. The peaceable fruit of righteousness] i.e. The joyous, prosperous fruits; those fruits by which we gain much, and through which we are made happy. Exercised thereby.] γεγυμνασμενοις. To the trained. There is still an allusion to the Grecian games; and in…
Read AdamClarke on Hebrews 12 →CambridgeThe Cambridge Bible for Schools and Colleges11. the peaceable fruit of righteousness] The original is expressed in the emphatic and oratorical style of the writer, “but afterwards it yieldeth a peaceful fruit to those who have been exercised by it—(the fruit) of righteousness.” He means that though the sterner aspect of training is never pleasurable for the time it results in righteousness—in moral hardihood and serene self-mastery—to all who have been trained in these gymnasia (γεγυμνασμένοις). See Romans 5:2-5.
Read Cambridge on Hebrews 12 →Albert Barnes1798–1870Barnes' Notes on the BibleNow no chastening for the present seemeth to be joyous, but grievous - It does not impart pleasure, nor is this its design. All chastisement is intended to produce pain, and the Christian is as sensitive to pain as others.
Read Albert Barnes on Hebrews 12 →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
No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace to those who have been trained by it.
All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it.
No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace to those who have been trained by it.
Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.
Tyndale line
Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
All chastening seemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness.
All chastening seemeth for the present to be not joyous, but grievous: yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness.
Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness to them who are exercised by it.
Now no chastising for the present seemeth to be ioyous, but, grieuous: but afterwarde, it bringeth the quiet fruite of righteousnesse, vnto them which are thereby exercised.
Strictly literal
But no chastening at the time seems to be [matter] of joy, but of grief; but afterwards yields [the] peaceful fruit of righteousness to those exercised by it.
and all chastening for the present, indeed, doth not seem to be of joy, but of sorrow, yet afterward the peaceable fruit of righteousness to those exercised through it — it doth yield.
and all discipline for the present, indeed, does not seem to be of joy, but of sorrow, yet afterward it yields the peaceable fruit of righteousness to those exercised through it.
No discipline seems pleasant at the time, but painful. But later it produces the peaceful fruit of righteousness for those who have been trained by it.
From the Latin
Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice.
Simplified
When it happens, all discipline seems painful and not something to be happy about. But later on it produces peace in those who have been trained in this way so that they do what is good and right.
At the time all punishment seems to be pain and not joy: but after, those who have been trained by it get from it the peace-giving fruit of righteousness.
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.
Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mroris : postea autem fructum pacatissimum exercitatis per eam, reddet justitiæ.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠ ܡܪܕܘܬܐ ܕܝܢ ܒܙܒܢܗ ܠܐ ܡܣܬܒܪܐ ܕܕܚܕܘܬܐ ܗܝ ܐܠܐ ܕܟܪܝܘܬܐ ܠܚܪܬܐ ܕܝܢ ܦܐܪܐ ܕܫܠܡܐ ܘܕܙܕܝܩܘܬܐ ܝܗܒܐ ܠܐܝܠܝܢ ܕܒܗ ܐܬܕܪܫܘ
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.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
The standard critical text of the New Testament.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
The previous edition, still widely cited.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
The Society of Biblical Literature edition, freely licensed.
πᾶσα — παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
The edition that turned scholarship toward the earliest manuscripts.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
An independent critical text built from the oldest witnesses then known.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
A recent critical edition following documentary evidence closely.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
The reading of the majority of surviving manuscripts.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.¶
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 |
|---|---|---|
| δὲ now | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 12:11
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 πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word παιδεία (i.e., *paideia*) refers to the rearing, training, and education of children, encompassing both intellectual and moral development. In the New Testament, it is used to denote instruction and discipline, particularly in Ephesians 6:4 and Hebrews 12:5-11, where it also implies chastisement. The term has a broad range, covering aspects of culture and learning, but its primary focus in biblical contexts is on correction and moral guidance.
παιδεία (-ία, T), -ας, ἡ
(< παιδεύω),
[in LXX chiefly for מוּסָר;]
the rearing of a child (Æsch.).
training, learning, instruction (Plat., al.): Eph 6:4, II Ti 3:16.
παιδεία (Tdf. -ia; [see I, ¢]), -as, ἧ, (παιδεύω), Sept. for 403; 1. the whole training and education of children (which relates to the cultivation of mind and morals, and employs for this purpose now commands and admonitions, now reproof and punishment): Eph. vi. 4 [ef W. 388 (363) note]; (in Grk. writ. fr. Aeschyl. on, it includes also the care and training of the body.) [See esp. Trench, Syn. § xxxii.; cf. Jowett’s Plato, index s. v. Education ]. 2. whatever in adults also cultivates the soul, esp. by correcting mistakes and curbing the passions ; hence a. instruction which aims at the increase of virtue: 2 Tim. iii. 16. b. ace. to bibl. usage chastisement, chastening, (of the evils with which God visits men for their amendment): Heb. xii. 5 (Prov. iii. 11), 7 sq. [see ὑπομένω, 2 b.], 11; (Prov. xv. 5, and often in the O. T.; cf. Grimm, Exgt. Hdbch. on Sap. p- 51; [ef. (Plat.) defin.…
Read the full entry →παιδεία. The idea of “discipline” is uppermost in the NT occurrences of this word (Eph 64, 2 Tim 318, Heb 1257812), but also for the more general sense of ‘‘ training,” ‘* education,” both on the intellectual and moral sides, exx. can be freely quoted from the papyri, as BGU IV. 11408 (B.c. 4) τῷ πατρὶ [τῆ]ς ἀρεσκούσης παιδείας, P Oxy II. 26524 (A.D. 81-95) τὴν πρέϊπουσαν ἐλευθέροις παισὶ παιδείαν, and from the inserr., as Sy// 523 (=% 578)® (ii/B.c.) τὸ ἀργύριον τὸ ἐπιδοθὲν.... εἰς τὴν παιδείαν τῶν ἐλευθέρων παίδων, and 26.8 836° (A.D. 125-7) ἀνὴρ ἤθει καὶ παιδείᾳ διαφέρων. A Laconian inscr. in Ann. Br, Sch. at Athens xii. p. 460 honours a boy κ[οσμι]ότατος καὶ παιδείας ἕνεκα (τευ τε ζῥα εἰς causa (Ed.)): cf. C/G I. 13763 ἤθει τε φιλοσόφῳ καὶ παιδί εἰία καὶ τοῖς λόγοις διαφέροντα τῶν ἡλίκων, and 172. 1375 where παιδεία is joined with σωφροσύνη. See also Kurbel 152% (ii/B.c.) ὥς τε…
Read the full entry →παιδεία (paideia) — discipline.
παιδεία, ἡ,
rearing of a child, [Refs 4th c.BC+]
2. training and teaching, education, opposed to τροφή, [Refs 5th c.BC+]
3. its result, mental culture, learning, education, ἡ π. εὐτυχοῦσι κόσμος, ἀτυχοῦσι καταφύγιον [Refs 5th c.BC+]: in plural, parts or systems of education, [Refs]
4. culture of trees, [Refs 4th c.BC+]
5. πλεκτὰν Αἰγύπτου παιδείαν ἐξηρτήσασθε the twisted handiwork of Egypt, i.e. (accusative to Scholia) ropes of papyrus, [Refs 5th c.BC+]
6. anything taught or learned, art, science, π. ἱερή, of medicine, [Refs]
7. chastisement, [LXX+NT]
II. youth, childhood, παιδείης πολυήρατον ἄνθος [Refs 6th c.BC+]
II.2. in collective sense, body of youths, παιδείας λιπαρὴς ὄχλος [Refs 2nd c.AD+]
παιδεία
paideia
from 3811; tutorage, i.e. education or training; by implication,
disciplinary correction:--chastening, chastisement, instruction,
nurture.
see GREEK for 3811
παιδεία, ας, ἡ
n.f.
discipline
παιδεία paideia 6x
education, training up, nurture of children, Eph. 6:4; instruction, discipline, 2 Tim. 3:16; in NT correction, chastisement, Heb. 12:5, 7, 8, 11*
παιδεία παιδεία, ἡ, the rearing of a child, Aesch.
training and teaching, education, Ar., Thuc., etc.
its result, culture, learning, accomplishments, Plat.
πλεκτὰ Αἰγύπτου παιδεία the twisted handiwork of Egypt, i. e. ropes of byblus, Eur.
youth, childhood, Theogn., Eur.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
dis'-i-plin (mucar): In the King James Version only in Job 36:10, where it refers to moral discipline, the strenuous cultivation of the righteous life; the Revised Version (British and American) "instruction." the Revised Version (British and American) in 2Ti 1:7 has "discipline" for a Greek word (sophronismos) meaning "sobering"; in 2Ti 3:16 margin, for Greek paideia, "instruction." In classic Greek paideia means "education," mental culture. Through the influence of the Septuagint, which translates the Hebrew mucar by paideia, the meaning of "chastisement" accompanies paideia in the New Testament. Compare Heb 12:5,7,8,11.
→ Of armies, for disobedience of orders Jos 7:10-26; Jud 21:5-12
→ See ARMIES
→ CHURCH DISCIPLINE
See CHURCH, DISCIPLINE IN
6 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 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 49 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.
ὁ δ’ ἀποκρίνεται, ὅτι παιδεία, ἣν ῥάβδον καλεῖ.
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·
παιδεία εἰρήνης ἡμῶν ἐπ’ αὐτόν: τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν.
ἐνταῦθα τὸν πάντα χρόνον μεταλαβὼν … καθʼ ὃ δυνατὸν καὶ τῷ πατρὶ τῆς ἀρεσκούσης παιδείας κινδυνεύω οὐ μόνον τῆς ἰδίας πατρίδος στερηθῆναι ἀλλὰ καὶ εἰς τὸν
γενεωσ … … … ω οἰκονομεῖ καὶ ου … τὴν πρέπουσαν … ἐλευθέροις παισὶν παιδείαν … … … ρωνι, εἰ δὲ μὴ αὐ … … … ἐὰν δὲ μή,
ὁνδηποτοῦν τρόπον, καὶ μὴ ἐξέστω αὐτῷ ταῦτα μηδεμι … … τὴν πρέπουσαν ἐλευθέροις παισὶ παιδείαν μέχρι τῆς τῶν προκειμένων … … ην τὰ τοῦ χρυσίου δοκίμου μναιαῖα τέσσαρα καὶ
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., 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…
732 occurrences in the New Testament, rendered 32 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 700 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.
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…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The Greek word μέν is a particle that typically indicates a contrast with a following clause, often paired with δέ. It can express certainty or affirmation, but is frequently left untranslated. In the New Testament, it appears in various constructions, such as ὁ μὲν ... ὁ δέ (the one ... the other) and τοῦτο μὲν ... τοῦτο δέ (partly ... partly). Its usage is less common than in classical Greek.
μέν,
conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows.
It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause.
μέν, a weakened form of μήν, and hence properly a particle of affirmation: truly, certainly, surely, indeed, —its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus, and not wholly lost in Attic and Hellenistic writers (μέν ‘confirmative’; ef. 4 Mace. xviii. 18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes ther. from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Lat. quidem, indeed, Germ.…
Read the full entry →μέν, an untranslatable particle, was originally a form of μήν (g.v.). The correlation μὲν... δέ, so common in classical Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.). For μέν solitartum, i.e. μέν followed by no contrasting particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423? (ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5 γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν οὖν in narrative, summing up what precedes, or introducing what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (= Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...) (= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησαμείαν γῆς, μάλιστα δὲ…
Read the full entry →μέν (men) — on the other hand.
μέν,
Particle, used partly to express certainty on the part of the speaker or writer; partly, and more commonly, to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by δέ.
__A
__A.I μέν used absolutely to express certainty, not followed by correlative δέ, indeed, of a truth, synonymous with μήν, as appears from the Epic dialect and Ionic dialect form ἦ μέν in protestations and oaths (where Attic dialect used ἦ μήν), καί μοι ὄμοσσον, ἦ μ. μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν [Refs 8th c.BC+]: also in Trag., ἀκτὴ μὲν ἥδε τῆς περιρρύτου χθονός [Refs 8th c.BC+]; γε μέν, compare γε [Refs]
μέν
men
a primary particle; properly, indicative of affirmation or concession
(in fact); usually followed by a contrasted clause with 1161 (this
one, the former, etc.):--even, indeed, so, some, truly, verily. Often
compounded with other particles in an intensive or asseverative sense.
see GREEK for 1161
μέν
Disj.prt.
truly, indeed
μέν men 179x
a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with δέ correspondent, Mt. 3:11; 9:39; Acts 1:1; ὁ μὲν ... ὁ δέ, this ... that, the one ... the other, Phil. 1:16, 17; one ... another, οἱ μὲν ... οἱ δέ, some ... others, Matt 22:5; ὅλλος μὲν ... ὅλλος δέ, one ... another, pl. some ... others, Matt 13:8; 21:35; ὅλλος μὲν ... ὅλλος δέ, one ... another, 1 Cor. 15:39; ὡδε μὲν ... ἐκεῖ δέ, here ... there, Heb.…
Read the full entry →μέν Particle, used to shew that the word or clause with which it stands answers to a following word or clause, which is introduced by δέ. Generally, μέν and δέ may be rendered on the one hand, on the other hand, or as well . . , as, while or whereas, but it is often necessary to leave μέν untranslated.
μέν is not always answered by δέ, but by other equiv. Particles, as ἀλλά, ἀτάρ or αὐτάρ, αὖ, αὖθις, αὖτε; also πρῶτον μέν, εἶτα Soph.; πρῶτον μέν, ἔπειτα id. Soph.; πρῶτον μέν, μετὰ τοῦτο Xen.
the answering clause with δέ is sometimes left to be supplied, ὡς μὲν λέγουσι as indeed they say, (but as I believe not), Eur.; this isolated μέν is often a Pron., ἐγὼ μὲν οὐκ οἶδα I for my part, (whatever others may say), Xen.; οὗτος μέν Plat.
Read the full entry →Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
194 occurrences in the New Testament, rendered 6 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 180 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.
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.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
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.
ἐν ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς
παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ Πελαίου
πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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
πάρειμι (pareimi) means to be present or near. It can refer to people being present (e.g., Revelation 17:8) or to things being at hand, such as time or truth (e.g., Hebrews 12:11). The word is built from the roots for 'near' and 'to be.' It also conveys the sense of having arrived or come to a place, as seen in Matthew 26:50.
πάρ-ειμι,
[in LXX for בּוֹא, etc.;]
to be by, at hand or present;
of persons: Re 17:8; παρών (opp. to ἀπών), I Co 5:3, II Co 10:2, 11 13:2, 10; seq. ἐπί, c. gen., Ac 24:19; ἐνώπιον, Ac 10:33; ἐνθάδε, Ac 17:6; πρός, c. acc. pers., Ac 12:20, II Co 11:8, Ga 4:18, 20;
πάρ-ειμι ; impf. 3 pers. pl. παρῆσαν ; fut. 3 pers. sing. παρέσται (Rev. xvii. 8 L T[not (as G Tr WH Alf., al.) πάρεσται ; see Bitm. Ausf. Spr. $108, Anm. 20; Chandler §803]); (mapa near, by, [see παρά, IV. 1 fin.] and εἰμί) ; Sept. chiefly for ΝΞ; as in Grk. auth. fr. Hom. down a. to be by, be athand, to have arrived, to be present: of persons, Lk. xiii. 1; Jn. xi. 28; Acts x. 21; Rev. xvii. 8; παρών, present (opp. to ἀπών), 1 Co. v. 3; 2 Co. x. 2, 11; xiii. 2,10; ἐπί twos, before one (a judge), Acts xxiv. 19; ἐπί τινι, for (to do) something, Mt. xxvi. 50 Rec.; ἐπί τι, ibid. GL T Tr WH (on which see ἐπί, B. 2 a. ¢.); ἐνώmov θεοῦ, in the sight of God, Acts x. 33 [not Trmrg.]; ἐνθάδε, ib. xvii. 6 ; πρός τινα, with one, Acts xii. 20; 2 Co. xi. 9 (8); Gal. iv. 18, 20. of time: 6 καιρὸς πάρεστιν, Jn. vii. 6; τὸ παρόν, the present, Heb. xii. 11 (3 Mace. v. 17; see exx. fr. Grk. auth. in…
Read the full entry →πάρειμι ΞΞ (1) ‘‘am present”: P Lille I. 121 (B.c. 250--249) ἐμνήσθην σοι καὶ παρόντι περὶ τῶν p (ἀρουρῶν), “1 have recalled to you in your presence (i.e by word of mouth) the affair of the hundred arourae,” P Lond 4222 (B.c. 168) (=I. p. 30, UPZ i. p. 310, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρόντος πάντων ἐπεδεόμην, “ὁ while you were still at home I went short altogether,” P Amh II. 66% (a.p. 124) παρεῖναι τοὺς μαρτυρῆσαι δυναμένους τὸ[ν] φόν[ο]ν, ** that there were present persons able to witness to the murder ” (Edd.), and P Oxy VII. 1070°° (iii/a.p.) kar’ ὄψιν παρών, “when with you in person” (Ed.); (2) ‘have come”: P Par 4618 (B.c. 153) (= UPZ i. p 338) παραχρῆμα παρέσομαι πρὸς σέ, P Ryl 11. 774 (A.D. 192) παρὼν elev), ““came forward and said.’’ Field (Votes, p. 65) prefers this latter meaning in Lk 13!: see also Mt 26° ai. We may add a few exx. of prepositional phrases—P Tebt 11.…
Read the full entry →πάρειμι (pareimi) — be present.
πάρειμι
(εἰμί sum), infinitive -εῖναι, Epic dialect 3rd.pers. plural παρέᾱσι [Refs 8th c.BC+]; Ionic dialect subjunctive παρέω [Refs 5th c.BC+]; Epic dialect infinitive παρέμμεναι [Refs 8th c.BC+], participle παρεών [Refs 8th c.BC+]: Epic dialect imperfect παρέην [Refs 8th c.BC+]; 2nd pers. singular παρῆας variant in [Refs 8th c.BC+]; 3rd.pers. plural πάρεσαν [Refs 8th c.BC+]; Attic dialect imperfect παρῆ [Refs 4th c.BC+]; in later Greek παρήμην [Refs 2nd c.AD+]: Epic dialect future παρέσσομαι [Refs 8th c.BC+]:—to be by or present, ὑμεῖς θεαί ἐστε πάρεστέ τε ἴστε τε πάντα [Refs 8th c.BC+]; πάρα used for πάρεστι and πάρεισι, [Refs 8th c.BC+]: frequently in participle, ποίπνυον παρεόντε [Refs], etc.; ἀπεόντα νόῳ παρεόντα [Refs 4th…
Read the full entry →πάρειμι
pareimi
from 3844 and 1510 (including its various forms); to be near, i.e. at
hand; neuter present participle (singular) time being, or (plural)
property:--come, X have, be here, + lack, (be here) present.
see GREEK for 3844
see GREEK for 1510
πάρειμι
v.
I am present, am near
πάρειμι pareimi 24x
to be beside; to be present, Lk. 13:1; to have come, Mt. 26:50; Jn. 7:6; 11:28; Col. 1:6; to be in possession, Heb. 13:5; 2 Pet. 1:9, 12; part. παρών, οῦσα, όν, present, 1 Cor. 5:3; τὸ παρόν, the present time, the present, Heb. 12:11
Verb-PAP-ASN — Verb · present · active · participle · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
V-PAP-ASN Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Neuter
prez'-ent.
See GIFT.
→ See GIFT
25 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 24 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
ἡ δὲ αἴσθησις οὔτε μελλόντων ἀντιλαμβάνεται οὐδ’ ἀνάλογόν τι πάσχει προσδοκίᾳ ἢ ἐλπίδι οὔτε παρεληλυθότων μέμνηται, ἀλλ’ ὑπὸ τοῦ ἤδη κινοῦντος καὶ παρόντος μόνου πάσχειν πέφυκεν, οἷον ὀφθαλμὸς λευκαίνεται νῦν ὑπὸ τοῦ παρόντος λευκοῦ, ὑπὸ δὲ τοῦ μὴ…
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
τοῦ ἐν Κροκοδίλων πόλει ἀρχείου χαλκοῦ δραχμὰς Ε καὶ τοὺς τούτων τόκους· ὃς καὶ παρὼν ἐπὶ τοῦ ἀρχείου ὁ Χαιρήμων ἀνωμολογήσατο ἀπέχειν καὶ μὴ ἐπικαλεῖν περὶ τοῦ μέρους δανείου
ἐπὶ τοῦ ἐν Παθύρει ἀρχείου ἐν τῷ ιε τοῦ καὶ ιβ ἔτει· ὃς καὶ παρὼν ἐπὶ τοῦ ἀρχείου Πετεαρσεμθεὺς Ἀλμαφέως ἀνομολογήσατο ἀπέχειν παρὰ Πετεαρσεμθέως τοῦ Πανοβχούνιος καὶ τῶν τούτου
λιβὸς περίχωμα ἢ οἳ ἂν ὦσι γείτονες πρὸς χαλκοῦ τάλαντα τρία · οἳ καὶ παρόντες ἐπὶ τοῦ ἀρχείου ἀνωμολογήσαντο Νεχθανοῦπις καὶ οἱ τούτου υἱοὶ ἀπέχειν τὴν λύτρα τῆς σημαινομένης
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
δοκέω is a verb meaning to think, suppose, or seem, derived from the notion of opinion. It appears in various contexts in the New Testament, often indicating subjective judgment or perception, such as in Matthew 3:9 and Luke 10:36. The entries suggest it can also imply a sense of reputation or being reputed, as seen in Galatians 2:6. There is a noted distinction in usage between δοκέω and related terms like ἡγέομαι and νομίζω, which convey different nuances of belief and judgment.
δοκέω, -ῶ
(< δόκος, opinion, < δέκομαι, Ion, form of δέχ-),
[in LXX for טוֹב, נָדַב, etc. ;]
to be of opinion, suppose: Mt 24:44, Lk 12:40, He 10:29; c. inf., Mt 3:9, Lk 8:18 24:37, Jo 5:39 16:2, Ac 12:9 27:13, I Co 3:18 7:40 8:2 10:12 14:37, Ga 6:3, Phl 3:4, Ja 1:26; c. acc et inf., I Co 12:23, II Co 11:16; seq. ὅτι, Mt 6:7 26:53, Mk 6:49,
δοκέω, -ὥ ; impf. ἐδόκουν ; 1 aor. ἔδοξα ; (akin to δέχομαι or δέκομαι, whence δόκος an assumption, opinion, [οἵ. Lat. decus, decet, dignus; Curtius § 15; cf. his Das Verbum, i. pp. 376, 3821}; [fr. Hom. down]; 1. to be of opinion, think, suppose : foll. by ace. with inf., Mk. vi. 49 [RG L Tr]; 2 Co. xi. 16; 1 Co. xii. 23 ; with an inf. relating to the same subject as that of δοκέω itself, Lk. viii. 18 (ὃ δοκεῖ ἔχειν) ; xxiv. 37 (ἐδόκουν πνεῦμα θεωρεῖν) ; In. v. 39; xvi. 2; Acts xii. 9; xxvii. 13; 1 Co. iil. 18; vii. 40; vili. 25 x. 12; xiv. 375 Gal. vi. 3; Phil. ni.4; Jas. 1. 26, μὴ δόξητε λέγειν ἐν ἑαυτοῖς do not suppose that ye may think, Mt. iii. 9; οἵ. Fritzsche ad loe. [0]]. by ὅτι, Mt. vi. 7; xxvi. 53; [Mk. vi. 49 T WH]; Lk. xii. 51; xiii. 2, 4; xix.11; Jn. v. 45; xi. 13, [81 T Tr WH]; xiii. 29; xx. 15; 1 Co. iv. 9; 2 Co. xii. 19; Jas.iv.5. so used that the object is easily…
Read the full entry →δοκέω. The verb is naturally common, e.g. P Par 4015 (8.6. τ64-58) εἶπα αὐτῷ μὴ ἐμὲ ἀξιοῦν, ἀλλά, δόξαντα ἀδελφὸν αὐτοῦ ἐν τῇ αὐλῇ εἶναι, παραγίνεσθαι, P Oxy VII. 1027° (i/A.D.) ὑπόμνημα ἀφ᾽ οὗ ἔδοξεν δυνήσασθαι ἐμποδισθῆναί μου τὴν πρᾶξιν, “ἃ memorandum by means of which he hoped that my execution might be prevented ” (Ed.), 26. 1032°8(A.p. 162) ἐάν σου τῇ τύχῃ δόξῃ, “if your fortune sees fit.” exx. of this last phrase we may cite P Petr I. 267 (B.c. 241) ἐάν σοι δοκεῖ, P Oxy IV. 718% (a.b. 180-02) ἐάν σοι δόξῃ, and 76. IX. 12208 (iii/A.b.) ἢ δοκῖ σοι, κύριέ pov, πέμψε por For other
δοκέω (dokeō) — to think.
δοκέω
[Refs 8th c.BC+]imperfect ἐδόκουν, Epic dialect δοκέεσκον [Refs 6th c.AD+]: —middle, δοκέοντο [Refs 3rd c.AD+]: participle δοκεύμενος[Refs]: the future and other tenses are twofold:
1. future δόξω and aorist 1 ἔδοξα [Refs 5th c.BC+]perfect δέδοχα inferred from pluperfect ἐδεδόχεσαν [Refs 2nd c.AD+]:—passive, aorist ἐδόχθην [Refs 5th c.BC+]: perfect δέδογμαι [Refs 5th c.BC+]: pluperfect ἐδέδοκτο [Refs]
2. regular forms (chiefly Trag., Comedy texts, and late Prose), future δοκήσω [Refs 5th c.BC+]; Doric dialect δοκησῶ or -ᾱσῶ[Refs 3rd c.BC+]aorist ἐδόκησα, Epic dialect δόκ- [Refs 8th c.BC+]: perfect δεδόκηκα [Refs 4th c.BC+]:— passive, aorist ἐδοκήθην [Refs 5th c.BC+]: perfect δεδόκημαι [Refs 5th c.BC+].; but δεδοκημένος (which see) belongs to…
δοκέω
dokeo
a prolonged form of a primary verb, doko dok'-o (used only in an
alternate in certain tenses; compare the base of 1166) of the same
meaning; to think; by implication, to seem (truthfully or
uncertainly):--be accounted, (of own) please(-ure), be of reputation,
seem (good), suppose, think, trow.
see GREEK for 1166
δοκέω
v.
I think, seem, appear, it seems
δοκέω dokeō 62x
to think, imagine, suppose, presume, Mt. 3:9; 6:7; to seem, appear, Lk. 10:36; Acts 17:18; it seems; it seems good, best, or right, it pleases, Lk. 1:3; Acts 15:22, 25
δοκέω = videor mihi, to think, suppose, imagine, expect, c. acc. et inf., δοκέω νικησέμεν Il.; οὔ σε δοκέω πείθεσθαι Hdt.; τεκεῖν δράκοντ᾽ ἔδοξεν she thought a serpent bare young ones, Aesch.; ἔδοξα ἰδεῖν, Lat. visus sum videre, methought I saw, Eur.; ἀείδειν δοκῶ I think to sing, Aesch.
absol. to have or form an opinion, περί τινος Hdt.; in parenthetic phrases, ὡς δοκῶ Trag.; πῶς δοκεῖς; how think you? Eur.
δοκῶ μοι in attic, just like δοκεῖ μοι, as Lat. videor mihi for videtur mihi, I seem to myself, methinks, c. inf., Hdt., etc.; also, I am determined, resolved, c. inf., Ar.
c. inf., also, to seem or pretend to be doing, Lat. simulo, or with a negat. to seem or pretend not to be doing, Lat. dissimulo; ἤκουσά του λέγοντος, οὐ δοκῶν κλύειν…
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
64 occurrences in the New Testament, rendered 33 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 62 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἰ γάρ τις ἐθελήσειε τὴν αἰτίαν ἧς ἕνεκα τόδε τὸ πᾶν ἐδημιουργεῖτο διερευνᾶσθαι, δοκεῖ μοι μὴ διαμαρτεῖν σκοποῦ φάμενος, ὅπερ καὶ τῶν ἀρχαίων εἶπέ τις, ἀγαθὸν εἶναι τὸν πατέρα καὶ ποιητήν·
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
αὐτὸν οὐκ ἀποδέδωκεν, ἀλλὰ παρείλκυκέν με ἕως τοῦ νῦν. δέομαι οὖν σου, εἴ σοι δοκεῖ, προστάξαι Ἀγήνορι τῶι στρατηγῶι ἀνακαλέσαι αὐτὸν καὶ, ἐὰν ἦι ἀληθῆ, ἐπαναγκάσαι αὐτὸν κομισάμενον τὰς
r … γενέθλια τοῦ βασιλέως καὶ βασιλίσσης οἴνου παλαιοῦ εὐώδους κεράμια ὅσα ἄν σοι δόξῃ, ὡσαύτως δὲ καὶ ἱερεῖα … προαπο … ν … εἰς τὴν ἑορτὴν
ἤρξατο Ἀμμώνιος τὰς ὠνὰς ἐπικηρύσσειν. γίνωσκε δὲ καὶ τὰ βαλανεῖα μισθούμενα ἀνυπόλογα παντὸς ὑπολόγου. ἔδοξεν οὖν μοι μηθὲν ὑποστῆναι ἕως τοῦ σε παραγενέσθαι. ἐὰν οὖν εὔκαιρόν σοι ἦι, παραγενοῦ,
χαρά (chara) means joy or delight, derived from the verb χαίρω (to rejoice). It appears frequently in the New Testament, often contrasting with sorrow or sadness. Notable references include Luke 1:14 and Philippians 1:25. The word encompasses both the feeling of joy and its causes, such as faith or good news.
χαρά, -ᾶς, ἡ
(< χαίρω),
[in LXX for שִׂמְחָה, שָׂשׂוֹן, etc. ;]
joy, delight: Lk 1:14 15:7, 10, Jo 15:11 16:22, 24 17:13, Ac 8:8, II Co 1:24 7:13 8:2, Ga 5:22, Col 1:11, Phl 2:2, I Jo 1:4, II Jo 12; opp. to κατήφεια, Ja 4:9; to λύπη, Jo 16:20; χ. τῆς πίστεως, Phl 1:25; ἀγαλλιᾶσθαι (χαίρειν, q.v.), χαρᾷ, Jo 3:29, I Pe 1:8; χ. ἔχειν, Phm 7; πληροῦν (-οῦσθαι) χαρᾶς, Ac 13:52, Ro 15:13, II Ti 1:4; ποιεῖν χ. μεγάλην, Ac 15:3; ἀπὸ τῆς χ., Mt…
χαρά, -as, ἡ, (χαίρω), fr. Aeschyl. and Soph. down, Sept. for ANDY and ww, joy, gladness ; ΤΠ 1] "τ σὲ 14; χν. 7,10; Jn. χν. 11; xvi. 22, 24; xvii. 18; Acts viii. 8; 2 Co. vii. 13; viii. 2; Gal. v. 22; Col.i.11; Phil. ii 2; 1Jn.i.4; 2Jn.12; opp. ἴο κατήφεια, Jas. iv.9; opp. to λύπη, Jn. xvi. 20; 2 Co. ii.3; Heb. xii.11; ὑμῶν, 1. 6. the joy received from you, 2 Co. i. 24 (opp. to the ‘sorrow’ which Paul on returning to Corinth would both experience and give, ii. 1-3) ; χαρὰ τῆς πίστεως, springing from faith, Phil. i. 25 ; χαίρειν χαρὰν pey- Mt. ii. 10 [W. § 32, 2; B.131, 5]; ἀγαλλιᾶσθαι χαρᾷ, 1 Pet. i. 8; χαρὰν [Rec." χάριν] πολλὴν ἔχειν ἐπί with a dat. of the thing, Philem. 7; πληροῦν τινα χαρᾶς, Ro. xv. 13; πληροῦσθαι χαρᾶς, Acts xiii. 52; 2 Tim. i. 4; ποιεῖν τινε χαρὰν μεγάλην, Acts xv. 33; ἀπὸ τῆς χαρᾶς. for joy, Mt. xiii. 44; Lk. xxiv. 41; Acts xii. 14; ἐν χαρᾷ (ἔρχεσθαι), Ro. xv.…
Read the full entry →χαρά, “joy”: BGU IV. 11415 (B.c. 14) μετὰ] πολλῇς [χ]αρᾶς, P Fay 20! (iii/iv A.D.) an edict, perhaps of the Emperor Julian (see Avchiv ii. p. 169) which begins—8[rrw]s μὴ διὰ τὸ τῆς χαρᾶς TH[s] ἑαυτῶν δήλωσιν ποιήσασθαι ε. . . νην ἐπ᾽ ἐμοὶ παρελθόντι ἐπὶ τὴν ἀρχὴν . . ., ‘lest for the sake . οὗ making a manifestation of their joy at my accession to empire . . .” (Edd.), P Iand I. 1318 (iv/a.p.) ἵνα μετὰ χαρᾶς σε ἀπολάβωμεν (cf. Mt 1339), and the inscr. Preisigke 991° (A.D. 290) μετὰ πάσης χαρᾶς Kal ἱλαρίας. In the Christian P Oxy VIII. 1162° Λέων πρεσβύτερος τοῖς πρεσβυτὶ ἔϊροις καὶ διακώνοις ἀ[γ]απητοῖ!ς] ἀδελφοῖς ἐν κ(υρίγῳ θ(ε)ῷ χαρᾷ χα[ί]ρειν, ‘‘ Leon, presbyter, to the presbyters and deacons, beloved brothers in the Lord God, fullness of joy ”’(Ed.), we have an ex. of the cogn. dat., as in Jn 355: for a corresponding usage in the LXX, cf. Thackeray Gr. i. p. 48 ff. Χαρά is common…
Read the full entry →χαρά (chara) — joy.
χᾰρά, ἡ:
(χαίρω):— joy, delight, first in [Refs 7th c.BC+] of a hungry man, [Refs 4th c.BC+]; with genitive objecti, joy in or at a thing, μελέων [Refs 5th c.BC+]; πρὸς χαρὰν λόγων in accordance with joyous tidings, [Refs 5th c.BC+]; κέρτομος θεοῦ χ. a joy sent by some mocking god, [Refs 5th c.BC+]; λέγεις μοι χαράν wishest me joy, [NT+5th c.BC+]with joy, [LXX+5th c.BC+]; χαρᾶς ὕπο [Refs 5th c.BC+]; opposed to λύπη, [Refs 2nd c.AD+]
II. in concrete sense, a joy, of persons, χ. μου [NT]
χαρά
chara
from 5463; cheerfulness, i.e. calm delight:--gladness, X greatly, (X
be exceeding) joy(-ful, -fully, -fulness, -ous).
see GREEK for 5463
χαρά, ᾶς, ἡ
n.f.
joy, gladness
χαρά chara 59x
joy, gladness, rejoicing, Mt. 2:10; 13:20, 44; 28:8; meton, joy, cause of joy, occasion of rejoicing, Lk. 2:10; Phil. 4:1; 1 Thess. 2:19, 20; bliss, Mt. 25:21, 23
χαρά χα^ρά, ἡ, χαίρω joy, delight, Trag., etc.;—but c. gen. objecti, joy in or at a thing, Eur.; κέρτομος θεοῦ χ. a joy sent by some god to grieve my heart, id. Eur.:— χαρᾷ with joy, Aesch.; so, χαρᾶς ὕπο id. Aesch.; σὺν χαρᾷ Soph.
a joy, of persons, 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
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
59 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 59 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀρετῇ δὲ ἁρμόττον εἰρήνη καὶ εὐπάθεια καὶ χαρά, ἐν οἷς τὸ τρυφᾶν ὡς ἀληθῶς ἐστι.
ποιήσαντος δὲ τοῦ οἰκέτου τὰ ἐντεταλμένα μεθʼ ἡμέραν οὐδὲν τούτων εἰδότες οἱ τοῦ Ἰακώβου παῖδες ἀπῄεσαν ἀπειληφότες τὸν Σεμεῶνα καὶ διπλῆν χαρὰν χαίροντες ἐπί τε τούτῳ κἀπὶ τῷ Βενιαμὶν ἀποκομίζειν τῷ πατρί, καθὼς ὑπέσχοντο.
χαρὰν γὰρ καὶ ἀγαλλίασιν ἡμῖν παρέξετε, ἐὰν ὑπήκοοι γενόμενοι τοῖς ὑφ̓ ἡμῶν γεγραμμένοις διὰ τοῦ ἁγίου πνεύματος ἐκκόψητε τὴν ἀθέμιτον τοῦ ζήλους ὑμῶν ὀργὴν κατὰ τὴν ἔντευξιν.
κόλλημα Πρωτάρχῳ τῷ ἐπὶ τοῦ κριτηρίου παρὰ Χαρᾶς τῆς Μενελάου μετὰ κυρίου Ἀκουσιλάου τοῦ Ἐλυρίου καὶ παρὰ Νικαρίου τῆς Πτολεμαίου Περσίνης μετὰ
ἐπιστολὴν μόνην η … διεστάμεθα ἀφʼ ὡς ἀπα … ων. διὸ καὶ μετὰ πολλῆς χαρᾶς κατέσχον αὐτοὺς … … δὲ τούτους καὶ τὰ δέοντα … … ου ποιεῖν κατανθρωπίζεται.
ἐποίησα, ἵνα μὴ ἐπιγραφήν σοι παραλίπῃς διὰ ἐμέ. ἔρρωσο ἄδελφε τιμιώτατε πανοικί … εδη χαράν Παχὼν θ ἔτους ἐν … υ Τραιανοῦ Καίσαρος τοῦ κυρίου
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἶναι (einai) — to exist.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ…
Read the full entry →εἰμί ἐιμί
einai
present infinitive from 1510; to exist:--am, was. come, is, X lust
after, X please well, there is, to be, was.
see GREEK for 1510
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
127 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.
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
λύπη (lupē) refers to pain or grief, encompassing both physical and emotional distress. It is often contrasted with joy (χαρά) and appears in various New Testament contexts, such as John 16:6 and 2 Corinthians 7:10, where it denotes sorrow that can be either godly or worldly. The lexicons consistently define it as a state of sadness or affliction.
λύπη, -ης, ἡ,
[in LXX for עֶצֶב and cogn. forms, etc.;]
pain of body or mind, grief, sorrow: Jo 16:6, II Co 2:7; opp. to χαρά, Jo 16:20, He 12:11; ἀπὸ τῆς λ., Lk 22:45; ἐκ λ., II Co 9:7; ἡ κατὰ θεὸν λ., opp. to ἡ τ. κόσμου λ., II Co 7:10; λ. μοί ἐστιν, Ro 9:2; λ. ἔχω, Jo 16:21, 22; id. seq. ἀπό, II Co 2:3; λ. ἐπὶ λ. ἔχω, Phl 2:27; ἐν λ. ἐλθεῖν, II Co 2:1 (to come sad and cause sadness); pl. (cf. Ge…
Read the full entry →λύπη, -ης, 7), [fr. Aeschyl. and Hdt. down], sorrow, pain, grief: of persons mourning, Jn. xvi. 6; 2Co. ii.7; opp. to χαρά, Jn. xvi. 20; Heb. xii. 11; λύπην ἔχω (see ἔχω, I. 2g. p. 267°), Jn. xvi. 21 sq.; Phil. ii. 27; with addition of ἀπό and gen. of pers., 2 Co. ii. 3; A. μοί ἐστι, Ro. ix. 2; ἐν λύπῃ ἔρχεσθαι, of one who on coming both saddens and is made sad, 2 Co. ii. 1 (cf. λυπῶ ὑμᾶς, vs. 2; and λύπην ἔχω, VS. 3); ἀπὸ τῆς λύπης, for sorrow, Lk. xxii. 45; ἐκ λύπης, with a sour, reluctant mind [ A. V. grudgingly], (opp. to idapds), 2 Co. ix. 7; ἡ κατὰ θεὸν λύπη, sorrow acceptable to God, 2 Co. vii. 10 (see λυπέω), and ἡ τοῦ κόσμου λύπη; the usual sorrow of men at the loss of their earthly possessions, ibid.; objectively, annoyance, affliction, (Hdt. 7,152): λύπας ὑποφέρειν [R. V. griefs 1, δι τι 19. “Λυσανίας, -ov, 6, Lysanias ; 1. the son of Ptolemy, who from B.c. 40 on was governor…
Read the full entry →λύπη. BGU II. 5311-20 (as restored p. 357—ii/A.D.) ἐὰν δὲ ἀστοχήσῃς [αἰω]νίαν por λοίπην (-- λύπην) [π]αρέχιν μέλλις. See also the curious mantic P Ryl I. 2531 (iv/a.p.) ἐὰν δὲ ὁ μέγας ἅληται σημαίνι αὐτὸν δοῦλον ὄντα δεσποτεῦσαι καὶ πάσης λύπης ἀπαλλαγῆναι, ‘if the great toe quiver, it signifies for a slave that he will become a master and be freed from all pain’’ (Ed.). An interesting ex. of the adj. occurs in the dutiful letter of Philonides to his father, P Petr II. 13(19)'8 (B.c. 258-3) τοῦτο δ᾽ ἔχε τῆι δια[νοία]ι ὅτι οὐθέν | σοι μὴ γενηθῆι λυπηρὸν ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον [πάντως ἢ, “but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble” (Ed.). | , 2 AuTpov | slaves, “Λυσανίας. An inser., Οαρηαΐ III. 1086, has been found at Abila, the capital of ancient…
Read the full entry →λύπη (lupē) — grief.
λῡπ-η, ἡ,
pain of body, opposed to ἡδονή, [Refs]; also, sad plight or condition, [Refs 5th c.BC+]
2. pain of mind, grief,[Refs 4th c.BC+]; τί γὰρ καλὸν ζῆν βίοτον, ὃς λύπας φέρε; [Refs 5th c.BC+]; opposed to χαρά, [Refs 5th c.BC+]
λύπη
lupe
apparently a primary word; sadness:--grief, grievous, + grudgingly,
heaviness, sorrow.
λύπη, ης, ἡ
n.f.
pain, grief
λύπη lypē 16x
pain, distress, Jn. 16:21; grief, sorrow, Jn. 16:6, 20, 22; meton. cause of grief, trouble, affliction, 1 Pet. 2:19
λύπη λύ_πη, ἡ, pain of body, Lat. dolor, Plat.: distress, sad plight or condition, Hdt.
pain of mind, grief, id. Hdt., attic.
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
16 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 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
ἡ μὲν γυνὴ σφοδρὰς ἀνίας ἐνδεξαμένη τὰς ἐν ὠδῖσι καὶ τὰς παρὰ τὸν ἄλλον βίον λύπας ἐπαλλήλους καὶ μάλιστα τὰς ἐπὶ τέκνοις γεννωμένοις καὶ τρεφομένοις καὶ νοσοῦσι καὶ ὑγιαίνουσι καὶ εὐτυχοῦσι καὶ ἀτυχοῦσιν, εἶτ’ ἀφαίρεσιν ἐλευθερίας καὶ τὴν ἀπὸ τοῦ…
ἐκαθέζετο δὲ σακκίον ἐξαψάμενος καὶ τῇ λύπῃ βαρύς, ὡς μήτε ὑπὸ παίδων παρηγορούντων αὐτὸν ῥᾴονα γενέσθαι μήτε κάμνοντα τοῖς πόνοις ἀπαγορεύειν.
τὸ σχίσμα ὑμῶν πολλοὺς διέστρεψεν, πολλοὺς εἰς ἀθυμίαν ἔβαλεν, πολλοὺς: εἰς δισταγμόν, τοὺς πάντας ἡμᾶς εἰς λύπην: καὶ ἐπίμονος ἀμῶν ἐστιν ἡ στάσις.
τὴν πονηρίαν. παρακαλῶ δὲ σε περὶ πάντων ἐπιβλέπειν μου τὰ παιδέα. μὴ ἵνα αὐτοὺς λυπῇ σ … … τε ε … … οὔτε ἀνθρώπους ἔχω … ων … α
, τοῦ καὶ παρά μοι ὄντος, ἐπὶ τὸ αὐτὸ ἀργυρίου δραχμὰς πεντακοσίας ἑβδομήκοντα δύο λυπας … τῶν πεπραμένων ὑπʼ ἐμοῦ ἐπακολουθοῦντος τοῦ Πτολεμαίου ἀπολελειμμένων ὑπὸ τοῦ ἀνδρὸς Ἀσκληπιάδου χρυσίων
θεοὺς οὐκ ἔχω λοιπὸν τί σοι γράψω πρὸς ἃς γράφει μοι ἐπιστολάς, λίαν εἰς λύπην με καὶ ἀγωνίαν φέρει τὰ διὰ τῶν ἐπιστολῶν αὐτοῦ. πάντοθεν οὖν τὸν σὸν χαλκὸν
The Greek word ὕστερος (husteros) means 'later' or 'latter,' and is used to describe something that comes after in time or place. It appears in various contexts in the New Testament, such as in Matthew 21:31 and 1 Timothy 4:1. The word can also function adverbially, meaning 'afterwards' or 'later on,' as seen in several verses including Matthew 4:2.
ὕστερος, -α, -ον
[in LXX for אַחֲרוֹן and cogn. forms ;]
latter, later: ἐν ὑ. καιροῖς, I Ti 4:1 (on the reading ὁ ὕ., WH, for ὁ πρῶτος, v. WH, App., in l.). Neut., τὸ ὕ., used adverbially instead of ὑστέρως, afterwards, later: Mt 4:2 21:29, 32, 37 25:11 26:60, Mk 16:14, Lk 20:32, Jo 13:36, He 12:11; c. gen., Mt 22:27.†
ὕστερος, -a, -ov, latter, later, coming after: ἐν ὑστέροις καιροῖς, 1 Tim. iv. 1; ὁ vor. i. 4. the second, Mt. xxi. 31 LTr WH, but ef. Fritzsche’s and Meyer’s crit. notes [esp. WH. App.] ad loe. Neut. ὕστερον, fr. Hom. down, adverbially, afterward, after this, later, lastly, used alike of a shorter and of a longer period: Mt. iv. 2; xxi. 29, 32, 37; xxv. 11; xxvi. 60; Mk. xvi. 14; Lk. iv. 2 Rec.; [xx. 32 LT Tr WH]; Jn. xiii. 36; Heb. xii. 11; with a gen. after one, Mt. xxii. 27; Lk. xx. 32 [RG].
ὕστερος. For the prepositional phrase εἰς ὕστερον cf. P Lond 908%? (A.D. 139) (= III. p. 133) ὅσα ἐὰν εἰς ὕστερον μεταδώ, P Oxy II. 237}}1:-40. (ap. 186) εἴ τις γένοιτο ζήτησις εἰς ὕστερον, ‘if any inquiry be made hereafter,” and for ἐξ ὑστέρου cf. P Hib I. 522° (c. B.C. 245) ὅπως μηθὲν δι[ά]πτωμα ἐξ ὑστέρου γίνηται, ‘in order that there may be no subsequent loss” (Edd.), P Oxy VIII. 1178! (i/ii A.D.) ἐξ ὑστέρου, ‘for the future.” For a form torépw for ὑστέρως see Radermacher G7.?, p- 64. The superl. ὕστατον (cf. 3 Macc 543) occurs in P Iand 278 (A.D. 100-101).
ὕστερος (husteros) — later.
ὕστερος,
ὕστᾰτος, latter, last, comparative and superlative without any Posit. adjective in use. (The Posit. must be looked for in Sanskrit úd 'up'; with ὕστερος, ὕστατος cf. Sanskrit comparative and superlative úttaras, uttamás 'higher, (later)', 'highest, (latest)'; compare ὑστέρα.)
__A ὕστερος, α, ον, latter:
I. of Place, coming after, behind, ὑστέρῳ ποδί [Refs 5th c.BC+]; ὑστέρας ἔχων πώλους keeping them behind, [Refs 5th c.BC+]; τὰ ὕ. the latter clauses, [Refs 1st c.AD+] behind us, [Refs 5th c.BC+]; οὐδὲν ὑστέρα νεώς not a whit behind (slower than) a ship, [Refs 4th c.BC+]
II. of Time, next, ὁ δ᾽ ὕστερος ὄρνυτο χαλκῷ [Refs 8th c.BC+]; τῷ ὑ. ἔτει in the next year, X [Refs 5th c.BC+]; ὑ. χρόνῳ in after time, [Refs 5th c.BC+]; δεκάτῃ ὑ. or…
ὕστερος
husteros
comparative from 5259 (in the sense of behind); later:--latter.
see GREEK for 5259
ὕστερος, α, ον
Adj
later
ὕστερος hysteros 12x
posterior in place or time; subsequent, later, last, finally, Mt. 21:31; 1 Tim. 4:1
ὕστερος latter, last, comp. and Sup. without any Posit. adj. in use.
ὕστερος, η, ον latter,
of Place, latter, coming after, following, Eur., Xen.:—c. gen., ὕστεροι ἡμῶν behind us, Plat.; ὑστέρα νεώς behind (slower than) a ship, Aesch.
of Time, next, Il.; τῷ ὑστέρῳ ἔτει in the next year, Xen.; ὑστέρῳ χρόνῳ in after time, Aesch., etc.:—c. gen. pers. later than, after, Il., Plat.; also ὑστέρῳ χρόνῳ τούτων Hdt.
later, too late, Il., Soph.
c. gen. rei, too late for, Hdt., Ar.
as Subst. οἱ ὕστεροι =Lat. posteri, Eur.
of inferiority in Age, Worth, or Quality, γένει ὕστερος, i. e. younger, Il.:— c. gen., οὐδενὸς ὕστ. second to none, Soph., Thuc.; ὕστερος τῶν νόμων below the laws, Aeschin.
neut. ὕστερον as adv. behind, c. gen., Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
13 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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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
κἀγώ τίς εἰμι τῶν εἰδότων μὲν ὅτι δεσπότην ἔχω καὶ κύριον, κεκριμένων δὲ ἐν τῇ τάξει τῶν ἑταίρων, ἀξιώματος μὲν ἕνεκα οὐ πολλῶν ὕστερος, εὐνοίας δὲ οὐδενὸς δεύτερος, ἵνα μὴ λέγω πρῶτος.
τῆς δὲ ἀρᾶς τὸ θεῖον οὐκ ἠμέλησεν, ἀλλʼ ἐν τοῖς ὑστέροις ἀπαγγελοῦμεν τὸ περὶ αὐτὴν πάθος γενόμενον.
οντας σοι οὖν … ἐπιγεγραφέναι … ων ουτε π … ων … … ν υστερος ἃ ἐπέταξαςων καὶ … … ω … σ … ν … ος ὁ γρ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word καρπός (i.e., *karpos*) means 'fruit' and can refer to the produce of trees, vines, and fields. It also has metaphorical uses, indicating results or benefits from actions, such as good works or praise. The New Testament uses it in various contexts, including offspring (Lk 1:42) and spiritual fruit (Gal 5:22). Dodson notes it as 'result' or 'gain,' while Liddell-Scott mentions its use in relation to taxes and profits.
καρπός, -o0, ὁ, [cf. Lat. carpo; A-S. hearf-est (harvest i.e. the ingathering of crops); Curtius § 42]; Hebr. 2; fr. Hom. down; fruit; 1. prop.: the fruit of trees, Mt. xii. 33; xxi. 19; Mk. xi.14; Lk. vi. 44; xiii. 6 sq.; of vines, Mt. xxi. 34; Mk. xii. 2; Lk.xx.10; 1 Co. ix. 7; of the fields, Lk. xii. 17; Mk. iv. 29; 2 Tim. ii. 6; [Jas. v. 7]; βλαστάνειν, Jas. v. 18; ποιεῖν, to bear fruit (after the Hebr. 49 Mwy [see ποιέω, I. 1 e.]), Mt. iii. 10; vii. 17-19 ; xiii. 26; Lk. iii. 9; vi. 435 viii. 8; xiii. 9; Rey. xxii. 2; διδόναι, Mt. xiii. 8; Mk. iv. 7 sq.; φέρειν, Mt. vii. 18 T WH; Jn. xii. 24; xv. 2,4 sq.; (trop. xv. 8, 16); ἀποδιδόναι, to yield fruit, Rev. xxii. 2; to render (pay) the fruit, Mt. xxi.41; by a Hebraism, 6 καρπὸς τῆς κοιλίας, i. 6. the unborn child, Lk. i. 42 (03 “5, Deut. xxviii. 4, where Sept. τὰ ἔκγονα τῆς κοιλίας); τῆς ὀσφύος the fruit of one’s loins, i. e. his…
Read the full entry →καρπός is common in the sense of “" fruit,” ‘* produce ’’ of the land generally, e.g. P Eleph 1415 (Ptol.) τῆς δὲ γῆς κυριεύσει Kal τῶν καρπῶν (A.D. 54-67), or, more particularly, of an oliveyard, P Ryl II. 130! (a.p. 31) ἐτρύγησαν ἐκ τῶν καρπῶν οὐκ ὀλίγην ἐλᾶν, or of a vineyard, P Fay 1275 (ii/iii A.D.) τοῦ καρποῦ τοῦ ἀμπελῶνος. The phrase EvA([vev κ]αρπῶν is used in OG/S 5515 (iii/B.c.) with reference to tree-fruits, such as apples, etc.; see Dittenberger’s note ad /. and cf. PST V. 528'°(iii/B.C.) περὶ τοῦ καρποῦ τοῦ ξυλικοῦ, apparently the tax ξυλίνων καρπῶν. Another ex. of the sing. is P Oxy XIV. 1632! (A.D. 353) καρπὸν φύί -- οί)νικος χωρίων σου δύο, “186 date-crop of your two estates” (Edd.). For the metaphorical usage Rouffiac (p. 51) cites Préeve 11214 (after B.C. 84) συνιδὼν δὲ ὅτι μόνη μεγίστους ἀποδίδωσιν ἡ ἀρετὴι καρποὺς καὶ χάριτας : cf. Jas 3!7f, α΄. We have no example of…
Read the full entry →καρπός (karpos) — fruit.
καρπός, ὁ,
__A fruit, in [Refs 8th c.BC+], usually of the fruits of the earth, corn, ἀρούρης κ. [Refs 8th c.BC+]; κ. ἀρούρης, also of wine, [Refs 8th c.BC+]; ἀμπέλινος κ. [Refs 5th c.BC+]; so κ. alone, [Refs 5th c.BC+]; but of corn, opposed to Βάκχιον νᾶμα, [Refs]; καρποῦ ξυγκομιδή harvest, [Refs 5th c.BC+]; κ. λωτοῖο, κρανείης, [Refs 8th c.BC+]; μελιηδέα κ., of grapes, [Refs 8th c.BC+]; τὸν ἐπέτειον κ. the crops of the year, [Refs 5th c.BC+]: generally, produce, κ. ὑγρός, of honey, [Refs 3rd c.AD+]; also κ. εὐανθὴς μήλων, of wool, [Refs 2nd c.AD+] robbed of two years' produce, [Refs 5th c.BC+]; κ. ὑγροὶ καὶ ξηροί produce of trees and fields, [Refs 5th c.BC+]; ξύλινοι, σιτικοὶ κ., [Refs 1st c.BC+]; of fruits offered in sacrifice, [Refs]; also of taxes paid in kind, opposed to Χρυσικά, [Refs 3rd…
Read the full entry →καρπός
karpos
probably from the base of 726; fruit (as plucked), literally or
figuratively:--fruit.
see GREEK for 726
καρπός, οῦ, ὁ
n.m.
fruit, result, gain
καρπός karpos 66x
fruit, Mt. 3:10; 21:19, 34; from the Hebrew, καρπὸς κοιλίας, fruit of the womb, offspring, Lk. 1:42; καρπὸς ὀσφύος, fruit of the loins, offspring, posterity, Acts 2:30; καρπὸς χειλέων, fruit of the lips, praise, Heb. 13:15; met. conduct, actions, Mt. 3:8; 7:16; Rom. 6:22; benefit, profit, Rom. 1:13; 6:21; reward, Phil. 4:17
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
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;
66 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 66 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 82 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐδὲν δὲ ἧττον καὶ τὰς ἀφανεῖς ἐνίκμους διαφύσεις εἰς ἅπασαν τὴν ἀρετῶσαν καὶ βαθύγειον ἀπέτεινε πρὸς εὐφορίαν ἀφθονωτάτην καρπῶν.
θῦσαι τῷ θεῷ δόξαν αὐτοῖς ὁ μὲν Κάις τοὺς ἀπὸ τῆς γεωργίας καὶ φυτῶν καρποὺς ἐπήνεγκεν, Ἄβελος δὲ γάλα καὶ τὰ πρωτότοκα τῶν βοσκημάτων.
καὶ πάλιν ἐν ἄλλῳ προφήτῃ λέγει: Καὶ ἔσται ὁ ταῦτα ποιῶν ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορυήσεται, καὶ πάντα, ὅσα ἂν ποιῇ, κατευοδωθήσεται.
τῷ Λουκίωι Βελλήνωι Γεμέλλῳ ἐν Εὐημερείᾳ ἐλαιουργίωι ἀφʼ ἧς ἡμέρας ἐὰν αὐτῆι παρανγείλῃ ἐλαικοὺς καρποὺς ἐκπεπτωκότας εἰς τὸ ἐνεστὸς τρίτον ἔτος, ποιοῦσαν πάντα ὅσα καθήκει παρεμβαλλούσῃ μέχρι ἐγβάσεως πάσης
δίκαια ἀσάλευτα καὶ οὐκ ἀντιποιήσονται τῆς γῆς οἱ ὑπόχρεοι. Διηρᾶς· μὴ ἵνα πάλιν τοὺς καρποὺς βαστάσωσι μετὰ τὴν σὴν κρίσιν. Κρονίων· δαπάνας ἐποιήσαμεν. Ἀπολωνίδης ὁ στρατηγός· ὁ κωμογραμματεὺς ἐπικρινεῖ
ᾗ φοίνικες σποράδεις οὖσαν κοινὴν καὶ ἀδιαίρετον ἀπὸ ἀρουρῶν τριῶν εἰς ἔτη τέσσαρα , καρποὺς τέσσαρας , σπόρους τέσσαρας , τοὺς μὲν φοίνικας ἀπὸ τῶν ἐπικειμένων τοῦ ἐνεστῶτος γ
The Greek word εἰρηνικός (i.e., *eirenikos*) is derived from εἰρήνη and means peaceful or peaceable. It encompasses the idea of being disposed to peace and is used in contexts related to peace in both the New Testament (e.g., James 3:17, Hebrews 12:11) and classical literature. The lexicons generally agree on its meaning, with some noting its implications of being salutary or beneficial.
εἰρηνικός, -ή, -όν
(< εἰρήνη),
[in LXX for שָׁלוֹם and cognates ;]
peaceful: He 12:11, Ja 3:17.†
εἰρηνικός, -7, -όν, 1. relating to peace: ἐπιστῆμαι, the arts of peace, Xen. oec. 1, 17; ἔργα, ibid. 6, 1; χρεῖαι, Diod. 5, 31; often in 1 Mace. 2. peaceable, pacific, loving peace: Jas. iii. 17; (Plat., Isoc., al. ; Sept.). 3. bringing peace with it, peaceful, salutary, (see εἰρήνη, 3): Heb. xii. 11.
εἰρηνικός. P Oxy VII. 1033° (A.D. 392) a petition from two νυκτοστράτηγοι, who describe themselves as τῶν εἰρηνικῶν τὴν φροντίδα ἀναδεδοιημένοι, ‘entrusted with the care of the peace” (Ed.). For the adv. see Aristeas 273 ἐπηρώτα . πῶς ἂν κατὰ ψυχὴν kal ἐν Tots πολέμοις εἰρηνικῶς ἔχοι. eis. For this common preposition following verbs of motion, it is sufficient to quote P Par 63!" (B.c. 164) τὰ σπέρματα κατενεγκεῖν εἰς τοὺς ἀγρούς, P Vebt I. 594 (B.C. 99) καταντήσαντος yap εἰς τὴν πόλιν DB. κτὰ., BGU 1. 27°* (ii/a.p.) (= Selections, p. 101) ὅτει εἰς γῆν ἐλήλυθα. . ἀνέβην δὲ εἰς Ρώμην, and Meyer Ostr 66? (iii/A.D.) ἀπῆλθεν εἰς μακράν (cf. Ac 235). με. . . εἰς γεωμέτρου πορευόμενον (P Petr 11. 11 2*—mid. ili/B.c.), Witkowski (Z//.” p. 2) understands the meaning to be that ‘‘apud agrimensores regios artem agros metiendi discebat’’: cf. P Oxy IX. 12154 (ii/iii A.D.) μὴ ἀπέλθῃς εἰς τὸ…
Read the full entry →εἰρηνικός (eirēnikos) — peaceful.
εἰρην-ικός, ή, όν,
of or for peace, λόγων -ώτατος [Refs 5th c.BC+]; θυσίαι peace offerings, [LXX+2nd c.AD+]
2. of or in peace, peaceful, βίος, πρᾶξις, etc., [Refs 5th c.BC+]: superlative, [Refs 1st c.AD+] adverb -κῶς peaceably, opposed to πολεμικῶς, [Refs 5th c.BC+] O., etc.: comparative -ώτερον [Refs 2nd c.AD+]
3. peaceable, of persons, [Refs 5th c.BC+]
εἰρηνικός
eirenikos
from 1515; pacific; by implication, salutary:--peaceable.
see GREEK for 1515
εἰρηνικός, ή, όν
Adj
peaceable, disposed to peace
εἰρηνικός eirēnikos 2x
pertaining to peace; peaceable, disposed to peace, Jas. 3:17; from the Hebrew, profitable, blissful, Heb. 12:11*
εἰρηνικός of or for peace, peaceful, Plat., etc.: adv. -κῶς, peaceably, Xen.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
2 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.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀδελφὰ δ’ ἔφην τὰ ἆθλα οὐκ ἀπὸ σκοποῦ, ἀλλ’ εἰδὼς ὅτι οὔτ’ ἂν ἱερεὺς γένοιτο πρὸς ἀλήθειαν ἔτι τὴν ἀνθρωπίνην καὶ θνητὴν στρατευόμενος στρατείαν, ἐν ᾗ ταγματαρχοῦσιν αἱ κεναὶ δόξαι, οὔτ’ ἂν εἰρηνικὸς ἀνὴρ μὴ τὸ μόνον ἀμέτοχον πολέμου καὶ τὴν αἰώνιον…
Αὕτη μὲν οὖν ὑμῖν εἰρηνικὴ τῶν νόμων κατὰ τὴν πολιτείαν διάταξις ἔστω·
σὺ οὖν συ ἄπελθε πρὸς τὸν ἄνθρωπον καὶ εἰς χεῖρας δὸς αὐτῷ τὸ γράμμα εἰρηνικόν. διὰ τούτου ἵνα εἰς χεῖρας Θεοδότῳ τῷ ἐπισκόπῳ τῆς Λαυδικίας ἀποδῷ· οὕτως γὰρ ἔχει
τῆς σῆς φιλανθρωπίας. καταξιώσῃ τοίνυν ὁ σὸς ἀγαθὸς ἄγγελος κατορθῶσαι τοῦτο τὸ εὐσεβὲς καὶ εἰρηνικὸν τελειῶσαι, ἵνα εὐχαριστήσῃ ἀεὶ τῇ σῇ δικαιοσυνῇ παρὰ τῷ πανελεήμονι Θεῷ καὶ παρὰ πᾶσι
ὡς εἴρηται, ἀκηκοέναι σε παρεμβάλλοντα ἑαυτὸν ἐν τοῖς αὐτοῖς ἀθέσμοις πράγμασιν καὶ βούλεσθαί με εἰρηνικὸν καὶ ἡσύχιον βίον διάξαι τὴν ἐμὴν θυγατέρα. τούτου οὖν ἕνεκεν τὸ παρὸν τῆς μεταξὺ
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-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative 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
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 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 667 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 663 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 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.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
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.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
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-GSF — Personal pronoun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
P-GSF Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Feminine
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
γυμνάζω means to train or exercise, originally referring to training naked in gymnastic contexts. It encompasses both physical and mental training, as seen in New Testament references like 1 Timothy 4:7 and Hebrews 5:14. The word is derived from γυμνός, meaning 'naked.' Some entries note its metaphorical use for rigorous discipline or practice.
** γυμνάζω
(< γυμνός),
[in LXX: II Mac 10:15 * ;]
properly, to exercise naked.
Generally, to exercise, train the body or mind: I Ti 4:7, He 5:14 12:11, II Pe 2:14.†
γυμνάζω; [pf. pass. ptep. γεγυμνασμένος}; (γυμνός) ; com. in Grk. writ. fr. Aeschyl. down; 11. prop. to ezercise naked (in the palzstra). 2. to exercise vigorously, in any way, either the body or the mind: ἑαυτὸν πρὸς εὐσέβειαν. of one who strives earnestly to become godly, 1 Tim. iv. 7; γεγυμνασμένος exercised, Heb. ν. 14; ΧΙ. 11; καρδίαν γεγυμν. πλεονεξίας (Rec. πλεονεξίαις), a soul that covetousness or the love of gain has trained in its crafty ways, 2 Pet. ii. 14; cf. W. § 30, 4.
γυμνάζω. The metaphorical use of this word, as in 1 Tim 47, may be illustrated from the popular philosophy of the day— Epict. i. 26. 3 πρῶτον οὖν ἐπὶ τῆς θεωρίας γυμνάζουσιν ἡμᾶς οἱ φιλόσοφοι, ii. 18. 27 οὗτός ἐστιν ὁ ταῖς ἀληθείαις ἀσκητὴς ὁ πρὸς τὰς τοιαύτας φαντασίας γυμνάζων ἑαυτόν. In PSI I. 938 (iii/A.p.) πολλὰ συνεγυμνάσθην πρὸς αὐτούς is presumably, “1 had a good bout with” certain ἐπίτροmot. So BGU ΤΙ. 615% (ii/A.p.) συ[ν]γυμνάσθητι ἐ[μ]πίpots, τί δι ἡμᾶς mpage. For the literal sense cf. Sy/7 804% (ii/a.p.) δρόμῳ γυμνάζεσθαι, etc. 76. 5238 (iii/B.c ) ὅπως δὲ ἐπιμελῶς ἐν τοῖς μαθήμασιν γυμνάζωνται οἵ τε παῖδες καὶ οἱ ἔφηβοι, τὸν παιδονόμον καὶ τὸν γυμνασίαρχον ἐπιμελεῖσθαι -τὰ μουσικὰ μανθάνειν has occurred just before—shows the beginnings of its extension. P Flor III. 338* (iii/a-D.) εὐσεBis τὸ πρᾶγμα ποιεῖς, ἐὰν ποιήσῃς Td βιβλίδιον ἐκεῖνο ὡς ἐγύμνασα αὐτὸ σύν σοι ἐν τῇ…
Read the full entry →γυμνάζω (gumnazō) — to train.
γυμν-άζω,
future -άσω: aorist ἐγύμνασα [Refs 4th c.BC+]: perfect γεγύμνακα [Refs] (Lyric poetry):—middle, (see. below):—passive, aorist ἐγυμνάσθην [[Refs 4th c.BC+]: perfect γεγύμνασμαι (see. below): (γυμνός):—train naked, train in gymnastic exercise: generally, train, exercise, τὸ σῶμα, τὴν ψυχήν, [Refs 5th c.BC+]infinitive, γ. τοὺς παῖδάς τι ποιεῖν train or accustom them to do a thing, [Refs 5th c.BC+]; γ. τινά τινι accustom him to it,[Refs 5th c.BC+]; teach rhetoric, [Refs 1st c.BC+].:—middle, exercise for oneself, practise, γυμνάσασθαι τέχνην [Refs 5th c.BC+]; practise gymnastic exercises, [Refs 6th c.BC+], etc.; generally, practise, ναῦς -ομένας [Refs 5th c.BC+]; of a disputer, [Refs 4th c.BC+] —passive, ὁ γεγυμνασμένος the trained or practised orator, opposed to ὁ εὐφυής, [Refs]; γεγυμνάσθαι πρός τι, ἔντινι, be trained or practised…
Read the full entry →γυμνάζω
gumnazo
from 1131; to practise naked (in the games), i.e. train
(figuratively):--exercise.
see GREEK for 1131
γυμνάζω
v.
I train by physical exercise
γυμνάζω gymnazō 4x
pr. to train in gymnastic discipline; hence, to exercise in anything, train to use, discipline, 1 Tim. 4:7; Heb. 5:14; 12:11; 2 Pet. 2:14*
γυμνάζω γυμνός to train naked, train in gymnastic exercise: generally, to train, exercise, Xen.: c. inf. to train or accustom persons to do a thing, id. Xen.; so also, γ. τινά τινι to accustom him to it, id. Xen.:—Mid. to exercise for oneself, practise, γ. τέχνην Plat.:—Pass. to practise gymnastic exercises, Hdt., etc.: generally, to practise, exercise oneself, Thuc., Xen.; γυμνάζεσθαι πρός τι to be trained for a thing, Plat.; περί τι in a thing, Xen.
metaph. to wear out, harass, distress, Aesch.:—Pass., id. Aesch.
Verb-RPP-DPM — Verb · perfect · passive · participle · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
V-RPP-DPM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Dative Number: Plural Gender: Masculine
4 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 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
The Greek word ἀποδίδωμι (i.e. *apodidōmi*) means to give back, restore, or repay. It encompasses a range of meanings including discharging debts, rendering accounts, and fulfilling obligations. The New Testament frequently uses it in contexts of payment and recompense, as seen in Matthew 5:26 and Romans 12:17. It can also imply selling something in the middle voice, as noted in Acts 5:8.
ἀπο-δίδωμι,
[in LXX for מכר, שׁוּב hi., נתן, שׁלם pi., etc.;]
to give up or back, restore, return: Mt 27:58, Lk 4:20 9:42 19:8; esp. of wages, debts, oaths, etc. (MM, s.v.), to render what is due, to pay (Deiss., LAE, 334 f.): absol., Mt 18:25, 28, Lk 7:42. c. acc., Mt 5:26 18:29, 30, 34 20:8 21:41 22:21, Mk 12:17, Lk 10:35 12:59 20:25, Ro 13:7, He 12:11, Read the full entry →
ἀπο-δίδωμι, pres. ptep. neut. ἀποδιδοῦν (fr. the form -διδόω, Rey. xxii. 2, where T Tr WH mrg. -διδούς [see WH. App. p. 167]) ; impf. 3 pers. plur. ἀπεδίδουν (for the more com. ἀπεδίδοσαν, Acts iv. 33; cf. W. § 14, 1c.) ; fut. ἀποδώσω; 1 aor. ἀπέδωκα; 2 aor. ἀπέδων, impy. ἀπόδυς. subj. 3 pers. sing. ἀποδῷ and in 1 Thess. v. 15 Tdf. ἀποδοῖ (see δίδωμι), opt. 3 pers. sing. ἀποδώῃ [or rather, -δῴη ; for -δώῃ is a subjunctive form] (2 Tim. iv. 14, for ἀποδοίη, cf. W.§ 14, 1 g.; B. 46 (40); yet L T Tr WH ἀποδώσει) ; Pass., 1 aor. inf. ἀποδοθῆναι: Mid., 2 aor. ἀπεδόμην, 3 pers. sing. ἀπέδοτο (Heb. xii. 16, where L WH ἀπέδετο; cf. B. 47 (41); Delitzsch on Hebr. p. 632 note; [ WH. App. p. 167]); a common verb in Grk. writ. fr. Hom. down, and the N. T. does not deviate at all from their use of it; prop. to put away by giving, to give up, give over, (Germ abgeben, [cf. Win. De verb. comp. ete.…
Read the full entry →ἀποδίδωμι. It is unnecessary to illustrate at length this very common verb, the uses of which are on familiar lines. Thus ἀπόδος τῷ ϑεῖνι is the direction on the back of a letter, e.g. P Oxy II. 2932 (A.D. 27) ἀπόδο(ς) παρὰ Διον[υσίου] Διδύμῃ τῆι ἀδελφῇ] ; see also Wilcken Archiv v. p. 238 for the use of ἀπόδος to denote the transmission of an official document. Similarly the verb is the appropriate one everywhere for the “‘ paying” of a debt, or “restoring” of a due of any kind—P Eleph 1 (B.c. 311-0) (= Se/ections, p. 3) of a dowry, Ἡρακλείδης Δημητρίαι τὴμ φερνὴν ἣν προσηνέγκατο (δραχμὰς) A, an observance due to the gods P Giss I. 2719 (ii/A.D.) ἵνα. . . Tots θεοῖς τὰς ὀφειλομένα[ς] σπονδὰς ἀποδῶ, rent 74. 464 (Hadrian) τὰ [ἐϊκφόρια οὐκ ἀπέδοσαν, P Oxy I. 373-8 (A.D. 49) (= Selections, p. 51) of wages for services that have not been fully rendered, ἀποδοῦσαν αὐτὴν ὃ εἴληφεν ἀργύριον…
Read the full entry →ἀποδίδωμι (apodidōmi) — to pay.
ἀποδίδωμι,
future -δώσω: aorist 1 ἀπέδωκα: aorist 2 ἀπέδων[Refs 2nd c.AD+]infinitive ἀποδοῦν probably in [Refs 5th c.AD+]:—give up or back, restore, return, τινί τι[Refs 8th c.BC+]: especially render what is due, pay, as debts, penalties, submission, honour, etc., τοκεῦσι θρέπτρα[Refs 8th c.BC+]; ἀ. τινὶ λώβην give him back his insuit, i.e. make atonement for it, [Refs]; τὴν πλημμέλειαν[LXX+6th c.BC+]; ἀ. τὸ μόρσιμον pay the debt of fate, [Refs 5th c.BC+]; τὴν ζημίαν, τὴν καταδίκην, [Refs 5th c.BC+]; εὐχάς[Refs 5th c.BC+]:—passive, ἔως κ᾽ ἀπὸ πάντα δοθείη[Refs 8th c.BC+]; ἀ. μισθός, χάριτες, [Refs 5th c.BC+]
Read the full entry →ἀποδίδωμι
apodidomi
from 575 and 1325; to give away, i.e. up, over, back, etc. (in various
applications):--deliver (again), give (again), (re-)pay(-ment be
made), perform, recompense, render, requite, restore, reward, sell,
yield.
see GREEK for 575
see GREEK for 1325
ἀποδίδωμι
v.
I give back, return, sell
ἀποδίδωμι apodidōmi 48x
to give in answer to a claim or expectation; to render a due, Mt. 12:36; 16:27; 21:41; 22:21; to recompense, Mt. 6:4, 6, 18; to discharge an obligation, Mt. 5:33; to pay a debt, Mt. 5:26; to render back, requite, Rom. 12:17; to give back, restore, Lk. 4:20; 9:42; to refund, Lk. 10:35; 19:8; mid., to sell, Acts 5:8; 7:9; Heb. 12:16; pass., to be sold, Read the full entry →
ἀποδίδωμι to give up or back, restore, return, τί τινι Hom., attic: esp. to render what is due, to pay, as debts, penalties, submission, Il.; ἀπ. τινὶ λώβην to give him back his insult, i. e. make atonement for it, id. Il.; ἀπ. ἀμοιβήν τινι Theogn., etc.
to return, render, yield, of land, ἐπὶ διηκόσια ἀποδοῦναι (sc. καρπόν) to yield fruit two hundred-fold, Hdt.
c. inf. to suffer or allow a person to do a thing, ἀπ. τισὶ αὐτονομεῖσθαι Thuc., etc.:—so in Pass., ὁ λόγος ἀπεδόθη αὐτοῖς right of speech was allowed them, Aeschin.
to render so and so, ἀπ. τὴν τέρψιν βεβαιοτέραν Isocr.
to deliver over, give up, as a slave, Eur.; ἀπ. ἐπιστολήν to deliver a letter, Thuc.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
48 occurrences in the New Testament, rendered 34 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 48 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 100 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.
κριοὶ δὲ βρίθοντες βαθέσι μαλλοῖς ὑπόποκοι κατὰ τὴν ἔαρος ὥραν ὑπὸ ποιμένος κελευσθέντες ἵστανται μετ’ ἠρεμίας ἢ καὶ ἡσυχῇ κατακλινέντες ἐμπαρέχουσιν ἀποκείρασθαι τὸ ἔριον ἐθιζόμενοι καθάπερ αἱ πόλεις τὸν ἐτήσιον ἀποδιδόναι δασμὸν τῷ φύσει βασιλεῖ·
τὴν δὲ αἰτίαν ἱκανὸς μέν εἰμι ἀποδοῦναι καὶ νῦν, ἐπεὶ δʼ ὑπέσχημαι τὴν αἰτιολογίαν πάντων ἰδίᾳ συγγραψάμενος παραδώσειν, εἰς τότε καὶ τὴν περὶ αὐτῆς ἑρμηνείαν ἀναβάλλομαι.
ἵνα τοῖς πατράσιν τὴν ἐπαγγελίαν ἀποδῷ, καὶ αὐτὸς ἑαυτῷ τὸν λαὸν τὸν καινὸν ἑτοιμάζων ἐπιδείξῃ ἐπὶ τῆς γῆς ὤν, ὅτι τὴν ἀνάστασιν αὐτὸς ποιήσας κρινεῖ.
τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις
καὶ ἀρεστὸν ἕως Ἁθὺρ λ τοῦ ιγ τοῦ καὶ δεκάτου ἔτους. ἐὰν δὲ μὴ ἀποδῷ ἢ μὴ ποιῆι ἐν τῶι ὡρισμένωι χρόνωι καθότι προγέγραπται, ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ
εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ μὴ ποιῇ καθὰ γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ
δικαιοσύνη (dikaiosunē) means righteousness or justice, derived from the word for just, δίκαιος. It encompasses conformity to divine will and the state of being acceptable to God. The New Testament uses it in various contexts, including teachings on living righteously and the concept of divine righteousness. Notably, it appears in verses like Matthew 5:6 and Romans 1:17.
δικαιοσύνη, -ης, ἡ
(< δίκαιος),
[in LXX chiefly for צֶדֶק, and cognates, Ge 15:6, al., rarely for חֶסֶד, Ge 19:19 ;]
the character of ὁ δίκαιος (q.v.)
δικαιοσύνη, -ης, 7), (δίκαιος) ; most frequently in Sept. for pr and ΠΡῚΝ, rarely for 10m]; the virtue or quality or state of one who is δίκαιος; 1. in the broad sense, the state of him who is such as he ought to be, righteousness (Germ. Rechtbeschaffenheit) ; the condition acceptable to God (Germ. Gottwohlgefdlligkeit); a. univ.: λόγος τῆς δικαιοσύνης (like λόγος τῆς καταλλαγῆς; A. τοῦ σταυροῦ), the doctrine concerning the way in which man may attain to a state approved of God, Heb. v. 13; βασιλεὺς δικαιοσύνης, the king who himself has the approbation of God, and who renders his subjects acceptable to God, Heb. vii. 2; οἵ. Bleek ad loc. b. integrity, virtue, purity of life, uprightness, correctness in thinking, feeling, and acting: Mt. iii. 15; v. 6, 10,20; vii 1 GL Τ ΤΥ WH; Acts xiii. 10; xxiv. 25; Ro. vi. 13, 16, 18-20 (opp. to ἁμαρτία, ἀνομία, and ἀκαθαρσία) ; Ro. viii. 10 (opp. to…
Read the full entry →δικαιοσύνη. So far as we have noticed, this word is rare in the papyri, though it occurs very frequently in the inscriptions. From the papyri we can quote P Rein ro®(B.c. 111), where it is used as a_name or title of Cleopatra: cf. Sy// 763 Ἴσιδι Δικαιοσύνηι with the editor’s note, BGU IV. 11384 (B.c. 19), in a cancelled line, ἐπὶ τὸ(ν) τῆς SuKarortyn(s) gov [χ]ρηματισίμόν), in a petition to an epistrategus. P Leid σύνη οὐκ ἀποκινῖται, οὗ al μοῦσαι ὑμνοῦσι τὸ ἔνδοξον (ὄνομα). In the magic P Lond 46:95 (iv/a.p.) (=I. p. 78) it is found in a hymn addressed to Hermes. In P Thead 23° (A.D. 342) a man petitions Flavius Abinnaeus with reference to his neighbour who has attacked his sheep ληστρικῷ τρόπ[ῳ] .. . παρὰ τὴν [δικα]ήιοσύνην, ‘after the manner of a brigand, contrary to justice.” From the inserr. it is sufficient to add OGJS 33945 (c. B.C. 120) διὰ τὴν τῶν ἀνδρῶν δικαιοσύνην τε καὶ…
Read the full entry →δικαιοσύνη (dikaiosunē) — righteousness.
δῐκαι-οσύνη, ἡ,
righteousness, justice, [LXX+6th c.BC+]; δ. δικαστική legal justice, [Refs 4th c.BC+]; opposed to ἐπιείκεια, [Refs]
2. fulfilment of the Law, [LXX+NT]
II. justice, the business of a judge, [Refs 5th c.BC+]
III. Δ., personified, [Refs]
IV. [Refs 4th c.BC+] name for four, [Refs]
V. δικαιοσύνη· ἡ χοῖνιξ, μυστικῶς, [Refs 5th c.AD+]
δικαιοσύνη
dikaiosune
from 1342; equity (of character or act); specially (Christian)
justification:--righteousness.
see GREEK for 1342
δικαιοσύνη, ης, ἡ
n.f.
justice, justness, righteousness
δικαιοσύνη dikaiosynē 92x
fair and equitable dealing, justice, Acts 17:31; Heb. 11:33; Rom. 9:28; integrity, virtue, Lk. 1:75; Eph. 5:9; in NT generosity, alms, 2 Cor. 9:10, v.r.; Mt. 6:1; piety, godliness, Rom. 6:13; investiture with the attribute of righteousness, acceptance as righteous, justification, Rom. 4:11; 10:4, et al. freq.; a provision or mean for justification, Read the full entry →
δικαιοσύνη δι^καιοσύνη, ἡ, ndi^kaiosun h_hs stem_acc fem ndi^kaioth s_tos fem Xen. Plat. from δίκαιος righteousness, justice, Theogn., Hdt., Xen., Plat. etc.
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
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
94 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 91 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 178 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.
πρὸς δὲ τούτοις οὐδ’ ἐκεῖνο ἀγνοητέον, ὅτι πρῶτος ἀριθμῶν ὁ τέτταρα τετράγωνός ἐστιν ἰσάκις ἴσος, μέτρον δικαιοσύνης καὶ ἰσότητος, καὶ ὅτι μόνος ἐκ τῶν αὐτῶν καὶ συνθέσει καὶ δυνάμει πέφυκε γεννᾶσθαι, συνθέσει μὲν ἐκ δυοῖν καὶ δυοῖν, δυνάμει δὲ…
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
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’…
βασιλευόντων Κλεοπάτρας θεᾶς Εὐεργέτιδος τῆς καὶ Φιλομήτορος Δικαιοσύνης Νικηφόρου καὶ Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος ἔτους ιγ τοῦ καὶ ι, ἱερατευούσης
χαίρειν … … Μητροδώρου βιβλί Ἐπικούρου περὶ δικαιοσύνης α … … ἀρίστων ὑπὲρ τῆς ἡδονῆς … γου … … τὸ γὰρ β
α … … ἕτερον χαλκοῦν, καὶ ζῳδαρίδια, καὶ θυμιατήρια … … χαλκᾶ, καὶ Δικαιοσύνη, καὶ μασθός, ἀμφότερα χαλκᾶ, καὶ λαβίδια παρʼ … … ἡμεῖν χαλκᾶ … · καὶ