Hebrews 13:18 — Word Study
N1904Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
BSAdo prayproseuchomai▸ [make petitions to God] forperi us;egō we are assuredpeithō■ [fully persuaded, having faith] forgar thathoti a goodkalos [good, pure] consciencesuneidēsis [moral awareness, inner sense of right and wrong] we haveechō▸ inen all thingspas [all, each, manner, aspect of life] wellkalōs [well, righteously, in a morally good way] desiringthelō▸ [intentionally will, long to] to conduct ourselves.anastrephō▸ [behave, conduct ourselves]
| Greek | English | Parsing |
|---|---|---|
| Προσεύχεσθε | do pray | Verb, present, no voice stated |
| περὶ | for | Preposition |
| ἡμῶν· | us; | Personal pronoun, first person, genitive |
| πειθόμεθα | we are assured | Verb, perfect, active |
| γὰρ | for | Conjunction |
| ὅτι | that | Conjunction |
| καλὴν | a good | Adjective, accusative, singular |
| συνείδησιν | conscience | Noun, accusative, singular |
| ἔχομεν | we have | Verb, present, active |
| ἐν | in | Preposition |
| πᾶσιν | all things | Adjective, dative, plural |
| καλῶς | well | Adverb |
| θέλοντες | desiring | Verb, present, active |
| ἀναστρέφεσθαι. | to conduct ourselves. | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Pray for us; we are convinced that we have a clear conscience and desire to live honorably in every way. |
| KJV | Pray for us: for we trust we have a good conscience, in all things willing to live honestly. |
| ASV | Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things. |
| YLT | Pray for us, for we trust that we have a good conscience, in all things willing to behave well, |
| WEB | Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things. |
| BBE | Make prayers for us, for we are certain that our hearts are free from the sense of sin, desiring the right way of life in all things. |
Where they part company is συνείδησιν — see How Translations Differ.
The sentence is structured with a main request followed by a reason and a description of intention, creating a cohesive appeal for prayer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectθέλω
verbπροσεύχομαι
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 13:18
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 — Final Exhortations in Hebrewsgenerated
Hebrews 13:18 is a request for prayer, highlighting the importance of community and mutual support among believers. The author expresses confidence in their moral integrity and commitment to living honorably. This verse follows a call to obedience and submission to leaders, emphasizing the interconnectedness of the community as they strive for righteousness together.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 15:30 | Now I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me. |
| 2 | Ephesians 6:19–20 | Pray also for me, that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel, |
| 3 | Colossians 4:3 | as you pray also for us, that God may open to us a door for the word, so that we may proclaim the mystery of Christ, for which I am in chains. |
| 4 | 1 Thessalonians 5:25 | Brothers, pray for us as well. |
| 5 | 2 Thessalonians 3:1 | Finally, brothers, pray for us, that the word of the Lord may spread quickly and be held in honor, just as it was with you. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — συνείδησιν, suneidēsisgenerated
The word συνείδησις is a noun meaning conscience, derived from the root meaning 'joint knowledge.' It refers to an inner sense of moral awareness, guiding actions and decisions based on right and wrong. In this context, it indicates the author's assurance of their ethical standing.
The parsing shows it is in the accusative singular feminine form, suggesting it functions as the object of the verb. This highlights the personal nature of conscience, as it pertains to the author's self-awareness and moral clarity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with slight variations in wording. The Berean Standard Bible uses clear conscience, while the KJV opts for good conscience, which conveys a similar meaning.
The main differences arise in the rendering of καλῶς. The BSB and others use honorably, while the KJV uses honestly, both reflecting the intent to live righteously.
Sentence Structuregenerated
The main verb in the verse is Προσεύχεσθε, pray, which governs the entire request. This is followed by a subordinate clause that explains the reason for the prayer, indicating the authors' confidence in their moral integrity.
The structure includes multiple clauses: the main clause requesting prayer, followed by a clause explaining the authors' assurance, and a participial phrase describing their desire to conduct themselves well.
Septuagint Backgroundgenerated
συνείδησις does not appear in the Septuagint, but its Hebrew counterpart relates to moral discernment and awareness, which is significant in understanding the ethical implications of the term.
The concept of conscience is echoed in the LXX, where similar terms convey the idea of moral awareness, linking the New Testament usage back to the Old Testament's ethical framework.
In plain words — the whole versegenerated
Hebrews 13:18 is a request for prayer, where the author expresses confidence in their clear conscience and a desire to live honorably. This verse emphasizes the importance of community support and mutual encouragement in the Christian faith.
Frequently Asked Questionsgenerated
Having a clear conscience means being confident that one's actions are morally right and aligned with ethical standards, free from guilt or wrongdoing.
The author seeks prayer as a means of support and encouragement from the community, recognizing the strength found in collective faith.
Living honorably involves making ethical choices in all aspects of life, striving for integrity, and being accountable to others.
Conscience serves as an inner guide that helps individuals discern right from wrong, influencing their choices and actions based on moral principles.
Reflection Questionsgenerated
- How can I ensure my conscience remains clear in my daily decisions?
- In what ways can I actively support others through prayer and encouragement?
- What does it mean to live honorably in my current context?
- How can I cultivate a deeper sense of moral awareness in my life?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, emphasizing the importance of prayer and moral integrity in the Christian life.
And so we are confident that you will have “a good conscience,” that is, a perfect opinion on everything. We must live righteously in everything which concerns us. But I invite you to do more, “that is, to encourage us to this task.”Early Church Fathers on Hebrews 13 →
"Pray for us" (he says); "for we trust we have a good conscience among all, willing to live honestly." Thou seest that he used these apologies, as writing to persons grieved with him, as to those who turned away,Early Church Fathers on Hebrews 13 →
We have mutual need of one another’s prayers, for those reciprocal prayers are enkindled by charity and—like a sacrifice offered on the altar of piety—are fragrant and pleasing to the Lord.Early Church Fathers on Hebrews 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 13:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePray for us,.... Who are in the ministry; your guides and governors; since the work is of so much moment, and so arduous and awful, and you have such a concern in it; [See comments on 2 Thessalonians 3:1].
Read John Gill on Hebrews 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPray for us: for we trust we have a good conscience, in all things willing to live honestly. Pray for us.
Read Robert Jamieson on Hebrews 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePray for us: the closing duty becoming the subjects of the kingdom of Christ, is prayer, upon some special accounts, ,19, that they would with their renewed souls, influenced and assisted by the Spirit of grace and supplication, pour forth their desires to God with faith, fervency, and importunity, for his vouchsafing to the apostle himself, and for their spiritual guides and rulers, that the things they need, and God hath promised to them, as to the successful course of their ministry, may be bestowed on them, which the Spirit specifieth elsewhere, ,6 Ephesians 6:18-20 ,4 ,2. For we trust we have a good conscience, in all things willing to live honestly: he urgeth this on them, for that he…
Read Matthew Poole on Hebrews 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. Ver. 18. Willing to live honestly] Tantum velis, et Deus tibi praeoccurret. David could wish well to the keeping of God’ s commandments, Psalms 119:4-5, and affect that which yet he could not effect.
Read John Trapp on Hebrews 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The following verses—containing personal notices relating to the writer himself and his readers (Hebrews 13:18-19; Hebrews 13:22-23), a prayer on their behalf (Hebrews 13:20-21), a doxology (Hebrews 13:21), and brief salutations (Hebrews 13:24-25)—present many points of resemblance to the concluding sections in some of St. Paul’s Epistles. The first words, “Pray for us,” are found in Colossians 4:3; 1 Thessalonians 5:25; 2 Thessalonians 3:1. That the writer does not use the plural pronoun of himself alone appears certain from the change in Hebrews 13:19; but it is not clear whether he is associating himself with the rulers of the Church (mentioned in Hebrews 13:17), or with the…
Read Charles John Ellicott on Hebrews 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Pray for us] Even the success of apostles depended, in a certain way, on the prayers of the Church. Few Christian congregations feel, as they ought, that it is their bounden duty to pray for the success of the Gospel, both among themselves and in the world. The Church is weak, dark, poor, and imperfect, because it prays little. We trust we have a good conscience] We are persuaded that we have a conscience that not only acquits us of all fraud and sinister design, but assures us that in simplicity and godly sincerity we have laboured to promote the welfare of you and of all mankind. To live honestly.] Ενπασικαλωςθελοντεςαναστρεφεσθαι· Willing in all things to conduct ourselves…
Read AdamClarke on Hebrews 13 →CambridgeThe Cambridge Bible for Schools and Colleges18. Pray for us] A frequent and natural request in Christian correspondence (1 Thessalonians 5:25; 2 Thessalonians 3:1; Romans 15:30; Ephesians 6:18; Colossians 4:3). The “us” probably means “me and those with me,” shewing that the name of the writer was well known to those addressed.we trust] Rather, “we are persuaded.”we have a good conscience] The writer, being one of the Paulinists, whose freedom was so bitterly misinterpreted, finds it as necessary as St Paul had done, to add this profession of conscientious sincerity (Acts 23:1; Acts 24:16; 1 Corinthians 4:4; 2 Corinthians 1:12). These resemblances to St Paul’s method of concluding his letters are only of a general character, and we…
Read Cambridge on Hebrews 13 →Albert Barnes1798–1870Barnes' Notes on the BiblePray for us - This is a request which the apostle often makes in his own behalf, and in behalf of his fellow laborers in the gospel; see 1 Thessalonians 5:25. notes, Ephesians 6:18-19.
Read Albert Barnes on Hebrews 13 →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
Pray for us; we are convinced that we have a clear conscience and desire to live honorably in every way.
Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things.
Pray for us; we are convinced that we have a clear conscience and desire to live honorably in every way.
Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.
Tyndale line
Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
Pray for us: for we are persuaded that we have a good conscience, desiring to live honorably in all things.
Pray for us: for we are persuaded that we have a good conscience, desiring to live honestly in all things.
Pray for us: for we trust we have a good conscience, in all things willing to live honestly.
Pray for vs: for we are assured that we haue a good conscience in all things, desiring to liue honestly.
Strictly literal
Pray for us: for we persuade ourselves that we have a good conscience, in all things desirous to walk rightly.
Pray for us, for we trust that we have a good conscience, in all things willing to behave well,
Pray for us, for we trust that we have a good conscience, willing to behave well in all things,
Pray for us, for we are persuaded that we have a clean conscience and that we desire to live rightly in all things.
From the Latin
Pray for us. For we trust we have a good conscience, being willing to behave ourselves well in all things.
Simplified
Please pray for us. We're convinced we have acted in good conscience, always wanting to do what's good and right in every situation.
Make prayers for us, for we are certain that our hearts are free from the sense of sin, desiring the right way of life in all things.
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.
Orate pro nobis : confidimus enim quia bonam conscientiam habemus in omnibus bene volentes conversari.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܨܠܘ ܥܠܝܢ ܬܟܝܠܝܢܢ ܓܝܪ ܕܬܐܪܬܐ ܛܒܬܐ ܐܝܬ ܠܢ ܕܒܟܠܡܕܡ ܨܒܝܢܢ ܕܫܦܝܪ ܢܬܕܒܪ
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.
Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
The standard critical text of the New Testament.
Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
The previous edition, still widely cited.
Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
The Society of Biblical Literature edition, freely licensed.
Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
The edition that turned scholarship toward the earliest manuscripts.
Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
An independent critical text built from the oldest witnesses then known.
Προσεύχεσθε περὶ ἡμῶν· πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
A recent critical edition following documentary evidence closely.
Προσεύχεσθε περὶ ἡμῶν· — γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
The reading of the majority of surviving manuscripts.
Προσεύχεσθε περὶ ἡμῶν· — γὰρ ὅτι καλὴν συνείδησιν ἔχομεν ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
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 |
|---|---|---|
| πειθόμεθα we are assured | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hebrews 13:18
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.
προσεύχομαι is a Greek verb meaning to pray, specifically directed towards God or gods. It is built from the roots meaning 'towards' and 'to vow.' The New Testament frequently uses this term in various contexts, including supplication and worship, as seen in verses like Matthew 6:5-7 and James 5:13. The entries do not present any significant disagreement.
προσ-εύχομαι,
[in LXX chiefly for פלל hith.;]
to pray (always of prayer to God, or in cl., to gods): absol., Mt 6:5-7, 9 14:23 19:13 26:36, 39, 41, 44, Mk 1:35 6:46 11:24, 25 13:33 (WH, R, txt., om.) Mk 14:32, 38, 39, Lk 1:10 3:21 5:16 6:12 9:18, 28, 29 11:1, 2 18:1, 10 22:44 (WH, R, mg., om.), Ac 1:24 6:6 9:11, 40 10:9, 30 11:5 12:12 13:3 14:23 16:25 20:36 21:5 22:17 28:8, I Co 11:4, 5 14:14, I Th 5:17, I Ti 2:8, Ja 5:13, 18; seq. λέγων,
προσ-εύχομαι; depon. mid.; impf. προσηυχόμην ; fut. προσεύξομαι; 1 aor. mpoonv&duny; [on the augm. see WH. App. p. 162; ef. Τὰ Proleg. p. 121]; fr. Aeschyl. and Hat. down ; Sept. for Sbann; to offer prayers, to pray, (everywhere of prayers to the gods, or to God [cf. δέησις, fin.]): absol., Mt. vi. 5-7, 9; xiv. 23; xxvi. 36,39, 44; Mk. i. 35; vi.46; xi. 24 sq.; xiii. 33 [ΠΤ WH om. Tr br. the el.]; xiv. [32], 39; Lk. i. 10; iii. 21; v.16; vi. 12; ix. 18, 28 sq-; xi. 1.54. : xviii. 1, 10; xxii. 44 [Τὸ br. WH reject the pass.]; Acts i. 24; vi. 6; ix 11. 40. χ 9.530. Kio ois xii. 12; xiii. 3; xiv. 23; xvi. 25; xx. 86; χχὶ. 5; xxii. 17; xxviii. 8; 1 Co. xi. 4 sq.3 xiv.14; 1 Th.v.17; 1 Tim. ii. 8; Jas. v. 13,18; foll. by λέγων and direct disc. containing the words of the prayer, Mt. xxvi. 39, 42; Lk. xxii.41; προσεύχ- with a dat. indicating the manner or instrument, 1 Co. xi.5 [W. $31, 7d.]…
Read the full entry →προσεύχομαι. An interesting ex. of this verb, which is always used of prayer to the gods or to God, is afforded by P Cairo Zen 59034 (B.C. 257). A certain Zoilos had been ordered by the god Sarapis to inform a high State official Apollonios that a temple should be erected to him. Zoilos neglected the charge and in consequence was thrown into a serious illness κινδυνεῦσαί [pe. But on praying to the god and promising to do his bidding he was healed—* προσευξάμενος δὲ] αὐ[τῶι, ἐ]άμ pe] ὑγιάσηι, διότι ὑπομενῶ τὴν ληιτοϊῃυρ)γίαν καὶ ποιή[σει]ν τὸ ὑφ᾽ αὑτοῦ προστασσόμενον (supply ὑγιάσθην). [An important commentary on the whole letter is supplied by Deissmann Zxf. VIII. xxiv. p. 420ff.J. Cf. Pretsigke 3740 (i/a.b.) ΓἌττηος προσεύχετα[ι] τοῖς
προσεύχομαι (proseuchomai) — to pray.
προσεύχομαι,
future -ξομαι[Refs 4th c.BC+]:—offer prayers or vows, θεοῖς [Refs 5th c.BC+]
2. with accusative, π. τὸν θεόν address him in prayer, [Refs 5th c.BC+]
3. absolutely, offer prayers, worship, [Refs 5th c.BC+]; π. γλώσσῃ, πνεύματι, νοΐ, [NT]
II. with accusative of things, pray for a thing, νίκην πολέμου [Refs 5th c.BC+]: c.infinitive, ἕλκειν τὸ βέδυ π. [Refs 5th c.BC+]; ζῆσαι προσεύχου pray for life, [Refs] with infinitive, [NT]; π. ἵνα.., περί τινων ὅπως, [NT]
προσεύχομαι
proseuchomai
from 4314 and 2172; to pray to God, i.e. supplicate, worship:--pray (X
earnestly, for), make prayer.
see GREEK for 4314
see GREEK for 2172
προσεύχομαι
v.
I pray, pray for
προσεύχομαι proseuchomai 85x
to pray, offer prayer, Mt. 5:44; 6:5, 6
προσεύχομαι fut. ξομαι Dep.:
to offer prayers or vows, Aesch., Eur., etc.
c. acc., πρ. τὸν θεόν to address him in prayer, Ar.
absol. to offer prayers, to worship, Hdt., Aesch., etc.
πρ. τι to pray for a thing, Xen.
Verb-PNM-2P — Verb · present · no voice stated · imperative · second person · pluralpresent no voice stated imperative — an action in progress.
V-PNM-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: second Number: Plural
87 occurrences in the New Testament, rendered 20 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 86 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 44 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.
Ἆρ’ οὖν, φησίν, ἐλεύσομαι μὲν ὁ ὀρθὸς λόγος, ἐγώ, ἀφίξεται δὲ καὶ ἡ τοῦ φιλομαθοῦς θιάσου [ψυχὴ] μήτηρ ὁμοῦ καὶ τροφός, ἀρετῶσα παιδεία, συντενοῦσι δὲ καὶ οἱ ἀμφοτέρων ἡμῶν ἔγγονοι καὶ στάντες ἀντικρὺς οὕτω κατὰ στοῖχον ἐν κόσμῳ τὰς χεῖρας ἐξάραντες…
ὁρῶντες οὖν τὸν Δανίηλον τρὶς τῆς ἡμέρας προσευχόμενον τῷ θεῷ πρόφασιν ἔγνωσαν εὑρηκέναι, διʼ ἧς ἀπολέσουσιν αὐτόν.
καλὸν οὖν ἐλεημοσύνη ὡς μετάνοια ἁμαρτίας: κρείσσων νηστεία προσευχῆς, ἐλεημοσύνη δὲ ἀμφοτέρων: ἀγάπη δὲ καλύπτει πλῆθος ἁμαρτιῶν, προσευχὴ δὲ ἐκ καλῆς συνειδήσεως ἐκ θανάτου ῥύεται.
μόνος, ἀλλὰ καὶ οἰκείους ἔχω ἵνα καὶ περὶ τοῦ βασιλέως καὶ τῆς σῆς ὑγιείας προσεύχωμαι. γέγραφα οὖν σοι ἵνα μὴ ἀλλότριος ἐμπέσηι, ἀλλʼ ἐγώ σοι ὑπάρχω. εὐτύχει.
ἴασιν λαμβάνω. δέομαι τῷ θεῷ δέομαι καὶ σοι μνήσθητί μου ἐν τῇ ἁγίᾳ σου προσευχῇ. εἰ καὶ ἐν σώματι οὐκ ἧκα παρὰ τοὺς πόδας σου ἐν πνεύματι ἧκα πρὸς
Σεραπίωνα ἀ … … Ταϩμουρού· ἀσπάζομαι Καπίτωνα· ἀσπάζομαι ὑμᾶς πάντας τοὺς ἀδελφούς μου, ὅπως προσεύχησθε περὶ ἐμοῦ. γράφω σοι, Νεφερῶς, προνοήσῃς τὸ μικρὸν … … ον γῆς, ὡς ἔρχομαι,
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
336 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 333 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 297 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
πείθω (peithō) is a verb meaning to persuade or convince, often by fair means. It can also imply trust or confidence, as seen in its passive forms where it means to be persuaded or to believe. The New Testament uses it in various contexts, such as persuading others (Acts 18:4) and being confident (Romans 8:38). The lexicons do not show significant disagreement.
πείθω,
[in LXX chiefly for בּטח, its parts and derivatives;]
Active;
trans., to apply persuasion ("conative" in pres.; v. M, Pr., 147), to prevail upon or win over, persuade: absol., Mt 28:14, Ac 19:26; seq. περί, c. gen. rei, Ac 19:8; c. acc. pers., Ac 12:20 14:19 18:4, II Co 5:11, Ga 1:10; τ. καρδίας ἡμῶν, I Jo 3:19; c. acc. seq. περί, Ac 28:23; c. acc. et inf., Ac 13:43 26:28 (v. Field, Notes, 141 ff.); c. acc. seq. ἵνα (Plut.),
πείθω [ (fr. r. meaning ‘to bind’; allied w. πίστις, fides, foedus, ete.; Curtius § 327; Vanitek p. 592)]; impf. ἔπειGov; fut. πείσω; 1 aor. ἔπεισα ; 2 pf. πέποιθα; plupf. ἐπεmoibew (Lk. xi. 22); Pass. [or Mid., pres. πείθομαι; impf. ἐπειθόμην]; pf. πέπεισμαι; 1 aor. ἐπείσθην ; 1 fut. πεισθήcopa (Lk. xvi. 31); fr. Hom. down; 1. Active; 8. to persuade, i. e. to induce one by words to believe: absol. πείσας μετέστησεν ἱκανὸν ὄχλον, Acts xix. 26; τί, to cause belief in a thing (which one sets forth), Acts xix. 8 RGT [ef. B. 150 (131) n.] (Soph. O. C. 1442); περί w. gen. of the thing, ibid. L Tr WH; τινά, one, Acts xviii. 4; τινά τι, one of a thing, Acts xxviii. 23 Ree. (Hadt. 1, 163; Plat. apol. p. 37a., and elsewhere; [cf. B. u.s.]); τινὰ περί twos, concerning a thing, ibid. GLT Tr WH. b. as in class. Grk. fr. Hom. down, w. an ace. of a pers., to make friends of, win one’s favor, gain…
Read the full entry →πείθω. For the conative present ‘‘ apply persuasion,” ‘‘seek to persuade,”’ as in Ac 2678, see Proleg. p. 147. The corresponding aor. ἔπεισα is seen in P Tor I. rit 86 (ΒΟ, 116) εἴπερ ye δὴ ἐνόμιζεν ἔχειν τι δίκαιον, δι’ od δύναται τὸν κριτὴν πεῖσαι, and BGU I. 164° (ii/iii A.D.) παρακαλῶ οὖν
πείθω (peithō) — to persuade.
πείθω,
persuade, imperfect ἔπειθον [Refs 8th c.BC+]; Epic dialect and Lyric poetry πεῖθον [Refs 5th c.BC+]: future πείσω [Refs 8th c.BC+]; Epic dialect infinitive πεισέμεν [Refs]: aorist 1 ἔπεισα [Refs 8th c.BC+] has only optative πείσειε [Refs 8th c.BC+]; Aeolic dialect participle πείσαις [Refs 5th c.BC+]: aorist 2 ἔπῐθον [Refs 8th c.BC+] only in Epic dialect reduplicate forms πεπίθωμεν [Refs 8th c.BC+]: perfect πέπεικα [Refs 5th c.BC+]:—middle and passive πείθομαι, obey, [Refs 8th c.BC+], etc.: future πείσομαι[Refs], etc.: aorist 2 ἐπῐθόμην, Epic dialect πιθόμην [Refs 8th c.BC+]; subjunctive πίθωμαι [Refs 8th c.BC+]; infinitive πιθέσθαι [Refs]; participle πιθόμενος [Refs 5th c.BC+]: aorist 1 middle ἐπεισάμην [Refs 4th c.BC+] W.: future passive πεισθήσομαι [Refs 5th c.BC+]: aorist 1 ἐπείσθην [Refs 5th c.BC+]: perfect πέπεισμαι [Refs 5th…
Read the full entry →πείθω
peitho
a primary verb; to convince (by argument, true or false); by analogy,
to pacify or conciliate (by other fair means); reflexively or
passively, to assent (to evidence or authority), to rely (by inward
certainty):--agree, assure, believe, have confidence, be (wax)
conflent, make friend, obey, persuade, trust, yield.
πείθω
v.
I persuade, urge
πείθω peithō 52x
pluperfect, ἐπεποίθειν, to persuade, seek to persuade, endeavor to convince, Acts 18:4; 19:8, 26; 28:23; to persuade, influence by persuasion, Mt. 27:20; Acts 13:43; 26:28; to incite, instigate, Acts 14:19; to appease, render tranquil, to quiet, 1 Jn. 3:19; to strive to conciliate, aspire to the favor of, Gal. 1:10; to pacify, conciliate, win over, Mt. 28:14; Acts 12:20; pass. and mid. to be persuaded of, be confident of,
πείθω Act. to prevail upon, win over, persuade, τινά Hom., etc.:—c. acc. pers. et inf. to persuade one to do, Il., etc.; also, π. τινὰ ὥστε δοῦναι, etc., Hdt.; π. τινα ὡς χρή Plat.; π. τινὰ εἴς τι Thuc.; in part., πείσας by persuasion, by fair means, Soph.
Special usages:
to talk over, mislead, ἔληθε δόλωι καὶ ἔπεισεν Ἀχαιούς Od.
to prevail on by entreaty, Hom.
π. τινὰ χρήμασι to bribe, Hdt.; so, π. ἐπὶ μισθῶι or μισθῶι id. Hdt., Thuc.: so, πείθειν τινά alone, Xen., NTest.
c. dupl. acc., πείθειν τινά τι to persuade one of a thing, Hdt., Aesch., etc.
Pass. and Mid. to be prevailed on, won over, persuaded, absol., Hom., attic; the imperat. πείθου or πιθοῦ listen, comply, Trag.; c. inf. to be persuaded to do, Soph.; also, πείθεσθαι ὥστε . .…
Verb-2RAI-1P — Verb · perfect · active · indicative · first person · pluralperfect active indicative — a past action whose result still stands.
V-2RAI-1P Part of Speech: Verb Tense: second peRfect Voice: Active Mood: Indicative Person: first Number: Plural
54 occurrences in the New Testament, rendered 31 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 52 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 91 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.
ἐπειδὰν γὰρ ἑκάστη τῶν αἰσθήσεων τοῖς φίλτροις αὐτῆς ὑπαχθῇ, χαίρουσαι τοῖς προτεινομένοις, ἐπὶ χρωμάτων μὲν καὶ σχημάτων ποικιλίαις ὄψις, ἐπὶ δὲ φωνῶν ἐμμελείαις ἀκοή, ἐν δὲ χυλῶν ἡδύτησι γεῦσις, κἀν ταῖς τῶν ἀναθυμιωμένων ἀτμῶν εὐωδίαις ὄσφρησις,…
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
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’…
Ταμεσθασύτμιος, ἡ τούτου γυνή, λέγουσα γράφειν καὶ ποιεῖν κατὰ πάντα τὰ προγεγραμμένα οἷς, καὶ πέπεισμαι. ἀντίγραφον χαραγμοῦ καὶ ὑπογραφῆς Ἑλληνικοῖς γράμμασι, ὡς ὑπόκειται. ἔτους δα γεγρα … Ἁθὺρ κδ.
Ταμεσθασύτμιος, ἡ τούτου γυνή, λέγουσα γράφειν καὶ ποιεῖν κατὰ πάντα τὰ προγεγραμμένα οἷς, καὶ πέπεισμαι. ἀντίγραφον ἀπʼ ἀντιγράφου χαραγμοῦ καὶ ὑπογραφῆς Ἑλληνικοῖς γράμμασι, ὡς ὑπόκειται. ἔτους μα Καίσαρος, Ἁθὺρ
ἐξαλλοτριοῦν μηδὲ ἑτέροις ἀπομερίζειν εἰ μὴ τοῖς προγεγραμμένοις καθὼς πρόκιται, οἷς καὶ ἐξ ἀναγνώσεως πέπεισμαι Τετουσῖρις ἡ καὶ Διονυσία Μάρωνος τοῦ καὶ Μαρεψήμιος μετὰ κυρίου ἐμοῦ τοῦ τῆς ἀδελφῆς
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 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 1,293 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 →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The Greek word καλός (i.e., *kalos*) means beautiful or good, often referring to outward appearance or moral quality. It encompasses a range of meanings from physical beauty to ethical goodness, as seen in various contexts like good deeds or excellent qualities. The New Testament uses it frequently to describe things that are valuable or virtuous, such as in Matthew 13:8 regarding good soil. There is a distinction noted between καλός and another word for good, ἀγαθός, with καλός emphasizing goodness as it appears to others.
καλός, -ή, -όν,
[in LXX chiefly for טוֹב, טוֹבָה, also for יָפֶה, etc.;]
primarily, of outward form ("related to . . . ἀγαθός as the appearance to the essence," Cremer, 339), fair, beautiful: λίθοι (EV, goodly), Lk 21:5.
καλός, -7, -dv, [ prob. primarily ‘ sound,’ ‘ hale,’ ‘ whole ;’ ef. Vaniéek p. 140 sq. ; Curtius § 51], Sept. for 75
καλός. Hort in his note on 1 Pet 212 has pointed out that while ἀγαθός ‘ denotes what is good in virtue of its results,” καλός “denotes that kind of goodness which is at once seen to be good.” It may not be possible always to press the distinction, but what we may call this self-evidencing power of καλός, a goodness as it appears to, and is realized by, others comes out generally speaking in the citations that follow. Thus in its application to persons the adj. is united with πιστός in the well-known early Christian letter of Psenosiris, where Psenosiris writes regarding Politike —t]atitny παραδέδωκα Tots καλοῖς καὶ πιστοῖς ἐξ αὐτῶν τῶν νεκροτάφων (“‘grave-diggers’’) eis τήρησιν (P Grenf II. 731" (late iii/A.D.) (= Selecttons, p. 118) ). And so in the Silco inscr., OGIS 201® (vi/A.D.), the King announces—érlotevoa τὸν ὅρκον αὐτῶν, ὡς καλοί εἰσιν ἄνθρωποι, ‘‘ quia honesti homines sunt”…
Read the full entry →καλός (kalos) — good.
καλός, ή, όν,
Aeolic dialect κάλος (see. below), α, ον, Boeotian dialect καλϝός [Refs 6th c.BC+]:—
__A beautiful, of outward form, frequently of persons, κάλλιστος ἀνὴρ ὑπὸ Ἴλιον ἦλθεν [Refs 8th c.BC+] usually in the phrase κ. τε μέγας τε [Refs 8th c.BC+]; μέγας καὶ κ. [Refs 8th c.BC+]; καλὸς δέμας beautiful of form,[Refs 5th c.BC+]; Χορῷ καλή beauteous in the dance, [Refs 8th c.BC+]: with infinitive, καλλίονες καὶ μείζονες εἰσοράασθαι [Refs 8th c.BC+]; ἐσορᾶν κ. [Refs 5th c.BC+]: frequently of parts of the body, fair, shapely, κ. πρόσωπα, ὅμματα, παρήϊα, σφυρά, [Refs 8th c.BC+]; of clothes, εἵματα, φάρεα, Χιτών, Χλαῖνα, πέδιλα, [Refs 8th c.BC+]; of arms and armour, κνημῖδες, ἀσπίς, σάκος, κόρυς, φάσγανα, ἔντεα, [Refs 8th c.BC+]; of buildings, manufactured articles, etc., αὐλὴ κ. τε μεγάλη τε [Refs]; κ. δώματα, τεῖχος, πόλιες,[Refs…
καλός
kalos
of uncertain affinity; properly, beautiful, but chiefly (figuratively)
good (literally or morally), i.e. valuable or virtuous (for appearance
or use, and thus distinguished from 18, which is properly
intrinsic):--X better, fair, good(-ly), honest, meet, well, worthy.
see GREEK for 18
καλός, ή, όν
Adj
beautiful, good, worthy
καλός kalos 101x
pr. beautiful; good, of good quality or disposition; fertile, rich, Mt. 13:8, 23; useful, profitable, Lk. 14:34; καλόν ἐστι[ν], it is profitable, it is well, Mt. 18:8, 9; excellent, choice, select, goodly, Mt. 7:17, 19; καλόν ἐστι[ν], it is pleasant, delightful, Mt. 17:4; just, full measure, Lk. 6:38; honorable, distinguished, Jas. 2:7; good, possessing moral excellence, worthy, upright, virtuous, Jn. 10:11, 14; Read the full entry →
καλός καλός, ή, όν beautiful, beauteous, fair, Lat. pulcher, of outward form, Hom., etc.; καλὸς δέμας beautiful of form, Od.; so, εἶδος κάλλιστος Xen.; καλὸς τὸ σῶμα id. Xen.; c. inf., κ. εἰσοράασθαι Hom.
τὸ καλόν, like κάλλος, beauty, Eur., etc.: τὰ καλά the decencies, proprieties, elegancies of life, Hdt., etc.
in reference to use, beautiful, fair, good, κ. λιμήν Od.; καλὸς εἴς τι Xen.; πρός τι Plat.; c. inf., κάλλιστος τρέχειν Xen.;—esp. in the foll. phrases, ἐν καλῷ [τόπῳ] in a good place, Thuc.; ἐν καλῷ τοῦ κόλπου, τῆς πόλεως Xen.; ἐν κ. (sub. χρόνῳ), in good time, in season, Eur.:—so, καλόν ἐστι, c. inf., Soph.
of sacrifices, good, auspicious, Aesch., etc.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
102 occurrences in the New Testament, rendered 13 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 101 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 131 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.
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
καὶ εἶπεν κύριος, ἰδὼν τὸ καλὸν πλάσμα ἡμῶν: Λὐξάνεσθε καὶ πληθυνέσθε καὶ πληρώσατε τὴν γῆν.
ἢ κορακίνους τριάκοντα καὶ ταριχεύσας πέμψεις μοι εἰς τὴν πόλιν καὶ ποίησον … τας καλοὺς τεσσαράκοντα , ἐπεὶ βουλεύομαι εἰς πόλιν ἀπελθεῖν χάριν τοῦ μικροῦ καὶ χάριν ἐκείνου τοῦ
ἐγράφη τὴν περιποίησιν τοῦ σίτου καὶ τὴν ἀναπομπὴν δηλῶσαι· ὑμεῖς δὲ ἠμελήσατε ἴσως οὐ καλῷ συνειδότι χρώμενοι· ὃ καὶ νῦν ποιήσατε ἵνα μὴ μετὰ στρατιώτου ἀναγκάσθητε τοῦτο ποιῆσαι. ἐρρῶσθαί
ἡμερῶν δύο καὶ τριῶν ἵνα καὶ τὰ κοῦφά σοι συνδράμῃ ἀλλὰ καὶ ὁ οἶνος καλὸς γένηται, οἶδας γὰρ ὅτι ὁ καιρὸς νῦν ἐστιν ὀψιμώτερος, καθὼς καὶ ἐν τοῖς ἄλλοις
συνείδησις (suneidēsis) refers to consciousness and conscience, derived from the root meaning 'joint knowledge.' It encompasses self-awareness, moral discernment, and the inner sense of right and wrong. In the New Testament, it appears in various contexts, including ethical discussions in Romans and 1 Corinthians. The lexicons note its philosophical depth, particularly in Pauline writings, suggesting a unique connotation distinct from earlier uses.
συν-είδησις, -εως, ἡ
(< συνεῖδον),
[in LXX: Ec 10:20 (מַדָּע), Wi 17:11, Si 42:18 א * ;]
consciousness: c. gen. obj., He 10:2, I Pe 2:19.
In ethical sense, innate discernment, self-judging consciousness, conscience (Stoics and late writers): Ro 2:15 9:1, I Co 10:29, II Co 1:12 4:2 5:11, I Ti 4:2, He 9:14; σ. ἀγαθή, Ac 23:1, I Ti 1:5, 19, I Pe 3:16, 21; ἀσθενής, I Co 8:7, 10; ἀσθενοῦσα…
συν-είδησις, -ews, 7, (συνεῖδον), Lat. conscientia, [lit. ‘joint-knowledge’; see σύν, II. 4], 1. 6. a. the consciousness of anything: with a gen of the obj., τῶν ἅμαρτιῶν, a soul conscious of sins, Heb. x. 2 (rod μύσους, Diod. 4, 65; συνείδησις εὐγενής, consciousness of nobility; a soul mindful of its noble origin, Hdian. 7, 1, 8 [3 ed. Bekk.]). b. the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latler, commending the one, condemning the other ; conscience: with a gen. of the subj., ἡ o. τινος, Ro. ii. 15 (where the idea of ἡ συνείδησις is further explained by καὶ μεταξὺ... ἢ καὶ ἀπολογουμένων [ef. W. 580 (539); see ἀπολογέομαι, 2, and συμμαρτυρέω]); Ro. ix. 1; 1 Co. viii. 7 [0 W. § 30, 1 a.], 10,12; x. 29; 2Co.i. 12; iv. 2; v. 11; Heb. ix. 14 (ἡ τοῦ φαύλου συνείδησις, Philo, fragm., vol. ii. p. 659 ed. Mangey [vi. p. 217 sq. ed.…
Read the full entry →συνείδησις, (1) lit. “‘co-knowledge,’’ hence ‘‘consciousness’’: P Par Ρ. 422? (ii/A.D.) ὅταν ἰσελθῇς, καλῇ ὥρᾳ, εὑρήσις συνίδησιν, “lorsque tu seras entré, ἃ la bonne heure, tu trouveras les gens au courant de la chose(?)’’ (Ed.), P Ryl II. 116° (A.D. 194) θλειβομένη τῇ συνειδήσει περὶ ὧν ἐνοσφίσατο ἔν τε ἐνδομενείᾳ καὶ ἀποθέτοις, ‘‘oppressed by the consciousness of what she had appropriated both of the furniture and stored articles ’’ (Edd.), P Flor III. 3381? (iii/A.D.) οἶδα yap ὅτι συψειδήσι (‘“‘coscenziosamente,’’ Ed.) σπουδάζεις ἐμοί, P Oxy I, 1231} (iii/iv A.D.) ἤδη γὰρ οἱ τῶν ἄλλων πόλεων συνείδησιν εἰσήνεγκαν τοῖς κολλήγαις αὐτῶν, εἰσῆλθαν, “already the notaries of the other towns have acquainted their colleagues, and they have come in”’ (Edd.), BGU IV. 1024 41-7 (iv/A.D.) τὴν συνείδησιν τ[ῶν πεπραγμένων (?) . ., and P Par 211° (A.D. 616) ὁμολογοῦμεν γνώμῃ ἑκουσίᾳ καὶ αὐθαιρέτῳ…
Read the full entry →συνείδησις (suneidēsis) — conscience.
συνείδησις, εως, ἡ,
knowledge shared with another, τῶν ἀλγημάτων (in a midwife) [Refs 2nd c.AD+]
2. communication, information, εὑρήσεις σ. [Refs 2nd c.AD+]; σ. εἰσήνεγκαν τοῖς κολλήγαις αὐτῶν [Refs 3rd c.AD+]
3. knowledge, λῦε ταῦτα πάντα μὴ διαλείψας ἀγαθῇ σ. (variant{ἀγαθῇ τύχῃ}) [Refs 5th c.BC+]
4. consciousness, awareness, [τῆς αὑτοῦ συστάσεως] [NT+5th c.BC+]; inner consciousness, ἐν σ. σου βασιλέα μὴ καταράσῃ [LXX+NT]
5. consciousness of right or wrong doing, conscience, Periander and [Refs 6th c.BC+]; ἐὰν ἐγκλήματός τινος ἔχῃ σ. [Refs] (a) ii 19; βροτοῖς ἅπασιν ἡ σ. θεός [NT+4th c.BC+]; ἀπρόσκοπος πρὸς τὸν θεόν[NT+2nd c.AD+]; κολαζομένους κατὰ συνείδησιν [Refs…
συνείδησις, εως, ἡ
n.f.
the conscience
συνείδησις syneidēsis 30x
consciousness, Heb. 10:2; a present idea, persisting notion, impression of reality, 1 Pet. 2:19; conscience, as an inward moral impression of one’s actions and principles, Acts 23:1; 24:16; Rom. 9:1; 2 Cor. 1:12; conscience, as the inward faculty of moral judgment, Rom. 2:15; 13:5; 1 Cor. 8:7b, 10, 12; 10:25, 27, 28, 29; 2 Cor. 4:2; 5:11; 1 Tim. 1:5, 19; 3:9; 4:2;
συνείδησις συνείδησις, εως, from συνειδέναι inf. of σύνοιδα self-consciousness: conscience, NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
kon'-shens (he suneidesis):
I. SEQUENT CONSCIENCE
1. Judicial
2. Punitive
3. Predictive
4. Social
II. ANTECEDENT CONSCIENCE
III. INTUITIONAL AND ASSOCIATIONAL THEORIES
IV. THE EDUCATION OF CONSCIENCE
V. HISTORY AND LITERATURE
1. Earlier Views
2. Reformation and After
I. Sequent Conscience.
The aspect of conscience earliest noticed in literature and most frequently referred to at all times is what is called the Sequent Conscience--that is to say, it follows action.
1. Judicial:
This is judicial. No sooner is a decision formed than there ensues a judgment favorable or adverse, a sentence of guilty or not guilty. Conscience has often been compared to a court of law, in which there are culprit, judge, witnesses and jury; but these are all in the subject's own breast, and are in fact himself.
2. Punitive:
Conscience
That faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is spoken of as “defiled” (Titus 1:15), and “seared” (1 Tim. 4:2). A “conscience void of offence” is to be sought and cultivated (Acts 24:16; Rom. 9:1; 2 Cor. 1:12;
Is that faculty common to all free moral agents, Ro 2:13-15, in virtue of which we discern between right and wrong, and are prompted to choose the former and refuse the latter. Its appointed sphere is in the regulation, according to the will of God revealed in nature and the Bible, of all our being and actions so far as these have a moral character. The existence of this faculty proves the soul accountable at the bar of its Creator, and its voice is in an important sense the voice of God. We feel that when pure and fully informed, it is an unerring guide to duty, and that no possible array of inducements can justify us in disregarding it. In man, however, though this conviction that we must do what is right never fails, yet the value of conscience is greatly impaired by its inhering in a depraved soul, whose evil tendencies warp and…
31 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 31 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
ἱκετεύωμεν οὖν τὸν θεὸν οἱ συνειδήσει τῶν οἰκείων ἀδικημάτων ἐλεγχόμενοι, κολάσαι μᾶλλον ἡμᾶς ἢ παρεῖναι·
οὐ μὴν ὅ γε Καῖσαρ ἐπιβλέπων αὐτοὺς ὡς εἶχον ἀσύνετον ἐποιεῖτο τὸ μὴ κατὰ συνείδησιν ἀτοπωτέραν, ἀλλʼ ἐξ ἀπειρίας καὶ μετριότητος ὀκνεῖν, ἐλεεινοί τʼ ἐγεγόνεισαν τοῖς παροῦσιν ἰδίᾳ καὶ τὸν πατέρα διεκίνησαν ἀληθινῷ τῷ πάθει συνεχόμενον.
οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ.
ἀντικνήμιον, ἐξ οὗ ἔκτοτε κατακλινὴς ἐγενόμην, τῷ ζῆν κινδυνεύων. τοῦ δὲ δούλου φυγόντος κατὰ συνείδησιν ἧς πεποίηται ἐπηρείας, παρακατασχὼν τὸν ὄνον ἐνέκλισα εἰς τὴν ἐμαυτοῦ οἰκίαν. ἐκ τοῦ τοιούτου
καὶ σὺ ὁ κύριος, ἐντευχθεὶς ὑφʼ ἡμῶν διʼ ἑτέρου ἀναφορίου ὅτι ἐνθάδε οὖσα, ὑπὸ συνειδήσεως θλιβομένη ἀνέφυγεν εἰς τὸν Ἀρσινοείτην, ὅθεν καὶ ἔστιν, ἔγραψας τῷ τῆς Πολέμωνος μερίδος στρατηγῶι
τῷ πράγματι ἕνεκα τοῦ τὸν διὰ τοῦ ἀναφορίου ἀντίδικον δηλωθέντα περιαλέσθαι. διὰ τὴν περισσὸν συνείδησιν ἀξιῶ, ἐάν σου τῇ τύχῃ δόξῃ, τῆς ἀπὸ σοῦ βοηθείας τυχεῖν. ἔστι δὲ τοῦ
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAI-1P — Verb · present · active · indicative · first person · pluralpresent active indicative — an action in progress.
V-PAI-1P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Plural
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
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.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The 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-DPN — Adjective · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
A-DPN Part of Speech: Adjective Case: Dative Number: Plural Gender: Neuter
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.
καλῶς (kalōs) is an adverb meaning 'well' or 'rightly,' often in a moral sense. It is derived from the adjective καλός (kalos) and appears in various contexts in the New Testament, such as in Luke 6:48 and 1 Corinthians 14:17. The word can express approval or indicate that something is done correctly or honorably. Notably, it can also convey a sense of irony in certain passages.
καλῶς,
adv.
(< καλός),
[in LXX for parts and derivatives of יטב;]
finely, rightly, well: Lk 6:48, I Co 14:17, Ga 4:17 5:7, Ja 2:3; λέγειν, λαλεῖν, etc., Mt 15:7, Mk 7:6 12:28, Lk 6:26 20:39, Jo 4:17 8:48 13:13 18:23, Ac 28:25; as exclamation of approval, Mk 12:32, Ro 11:20; κ. ποιεῖν, Mt 12:12, I Co 7:37, 38, Ja 2:8, 19; c. dat. pers. (cl. acc.; WM, § 32, 1 β), Lk 6:27; c. acc. rei,
καλῶς, (καλός), adv., [fr. Hom. down], beautifully, finely, excellently, well: (univ. διὰ τὸ καλῶς οἰκοδομῆσθαι (Tr -μεῖσθαι, q. v-), Lk. vi. 48 T Tr WH]; spec. a. rightly, so that there shall be no room for blame: joined to verbs of speaking (ἀποκρίνεσθαι, λαλεῖν, λέγειν, προφητεύειν, ete.), well, truly, Mt. xv. 7; Mk. vii. 6; Lk. xx. 39; Jn.iv.17; viii. 48; xiii. 13; [xviii. 23]; Acts xxviii. 25; jitly, i. e. agreeably to the facts and words of the case, Mk. xii. 28; καλῶς right! well! an expression of approyal: Mk. xii. 32; Ro. xi. 20; of deeds: k. ποιεῖν, to do well, act uprightly, Jas. ii. 19; 1 Co. vii. 37 sq. (where the teaching is, that one can do καλῶς, but another κρεῖσσον) ; καλῶς ποιεῖν with ptep. to do well that, ete. [B. § 144, 15 a.; W. 345 (323) ], Acts x. 33; Phil.iv.14; 2 Pet.i.19; 3 Jn. 6, (1 Mace. xii. 18, 22; 2 Mace. ii. 16, ete.); with verbs denoting a duty or…
Read the full entry →καλῶς. Michel 163° (B.C. 148-7) καλῶς καὶ ἐνδόξως ἀναστραφείς, . ἢ πάντα καλῶς καὶ πρεπόντως βραβεύσας may serve as exx. of the ordinary usage of this adverb. The epistolary formula καλῶς ποιήσεις, which is practically = ““please,” is very common, and is generally construed with a paratactic participle (cf. 3 Jn®, and in the past Ac 10%, Phil 4": see also 2 Pet 115), e.g. P Hib I. 8217 (B.c. 239-8) καλῶς οὖν [π]οιήσεις συναν[τι]λ[α]μβανόμενος προθύμως περὶ τῶν εἰς ταῦτα συγκυρόντων, ‘please therefore to give your zealous co-operation in all that concerns this” (Edd.), P Amh II, 417° (ii/B.c.) καλῶς οὖν ποήσετε συνπαραστάντες αὐτῶι ἕως ἂν πίο]ήσητία]. τὸν σφραγίισμό]ν, ‘‘ please therefore assist him until he carries out the sealing” (Edd.), BGU II. 596% (a.p. 84) καλῶς ποιήσεις συνελθὼν [ΑἸίλουρίῳνι τῶι κομίζοντί σοι τὸ ἐπ[ι]στ[ό]λιον, P Fay 125% (ii/A.D.) καλῶς [ποιή]σεις, ἄδελφε, μὴ…
Read the full entry →καλῶς (kalōs) — well.
Included with: καλός, ή, όν,
Aeolic dialect κάλος (see. below), α, ον, Boeotian dialect καλϝός [Refs 6th c.BC+]:—
__A beautiful, of outward form, frequently of persons, κάλλιστος ἀνὴρ ὑπὸ Ἴλιον ἦλθεν [Refs 8th c.BC+] usually in the phrase κ. τε μέγας τε [Refs 8th c.BC+]; μέγας καὶ κ. [Refs 8th c.BC+]; καλὸς δέμας beautiful of form,[Refs 5th c.BC+]; Χορῷ καλή beauteous in the dance, [Refs 8th c.BC+]: with infinitive, καλλίονες καὶ μείζονες εἰσοράασθαι [Refs 8th c.BC+]; ἐσορᾶν κ. [Refs 5th c.BC+]: frequently of parts of the body, fair, shapely, κ. πρόσωπα, ὅμματα, παρήϊα, σφυρά, [Refs 8th c.BC+]; of clothes, εἵματα, φάρεα, Χιτών, Χλαῖνα, πέδιλα, [Refs 8th c.BC+]; of arms and armour, κνημῖδες, ἀσπίς, σάκος, κόρυς, φάσγανα, ἔντεα, [Refs 8th c.BC+]; of buildings, manufactured articles, etc., αὐλὴ κ. τε μεγάλη τε [Refs]; κ. δώματα…
καλῶς
kalos
adverb from 2570; well (usually morally):--(in a) good (place),
honestly, + recover, (full) well.
see GREEK for 2570
καλῶς
Adv
well, nobly, rightly
καλῶς kalōs 37x
well, rightly, suitable, with propriety, becomingly, 1 Cor. 7:37; 14:17; Gal. 4:17; 5:7; truly, justly, correctly, Mk. 12:32; Lk. 20:39; Jn. 4:17; appositely, Mt. 15:7; Mk. 7:6; becomingly, honorably, Jas. 2:3; well, effectually, Mk. 7:9, 37; καλῶς εἰπεῖν, to speak well, praise, applaud, Lk. 6:26; καλῶς ἔχειν, to be convalescent,
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
37 occurrences in the New Testament, rendered 8 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 36 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εἰ πάνθ’ ἅμα ὁ ποιῶν ἐποίει, τάξιν οὐδὲν ἧττον εἶχε τὰ καλῶς γινόμενα·
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
τοῦτο λέγει: ὅταν ἐλθὼν ὁ υἱὸς αὐτοῦ καταργήσει τὸν καιρὸν τοῦ ἀνόμου καὶ κρινεῖ τοὺς ἀσεβεῖς καὶ ἀλλάξει τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, τότε καλῶς καταπαύσεται ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ.
ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ
r … ἐπαινῶ … … τὰ ὑφʼ ὑμῶν κεχειροτονημένα. καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω
ἀντιληψόμενοι τῶν ἐνεστηκότων κατὰ τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες τοῖς κατοικοῦσι συγγίνεσθαί σοι. καλῶς ποιήσεις συντηρῶν τὸν τόπον καὶ προιστάμενος· τοὺς δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι
θέλω (thelō) means to will, wish, or desire. It is a common verb in the New Testament, often expressing intention or resolution, and can appear in various constructions, such as with an infinitive or an accusative. The lexicons note its frequent use compared to similar verbs and highlight its role in expressing personal desire or divine will, but they do not indicate significant disagreements among them.
θέλω (the strengthened form ἐθέλω is found in Hom., and is the more freq. in Attic; v. Rutherford, NPhr., 415 f.),
[in LXX for חפץ ,אבה; c. neg., מאן pi., etc.;]
to will, be willing, wish, desire (more freq. than βούλομαι, q.v., in vernac. and late Gk., also in MGr.; for various views as to its relation to β., v. Thayer, 286; but v. also Bl., §24, s.v.): absol., Ro 9:16, I Co 4:19 12:18, Ja 4:15; τ. θεοῦ θέλοντος, Ac 18:21; c. acc. rei, Mt 20:21, Mk 14:36, Jo 15:7, Ro 7:15, 16, I Co 4:21 7:36,
θέλω (only in this form in the N. T.; in Grk. auth. also ἐθέλω [Veitch 5. v.; Lob. ad Phryn. p. 7; B. 57 (49)]); impf. ἤθελον ; [fut. 3 pers. sing. θελήσει, Rev. xi. 5 WII mrg.]; 1 aor. ἠθέλησα; (derived apparently fr. dey with a fuller aspiration, so that it means prop. to seize with the mind; but Curtius p. 726, ed. 5, regards its root as uncertain [he inclines, however, to the view of Pott, Fick, Vanicek and others, which connects it with a root meaning to hold to]); Sept. for 728 and yan; To WILL, (have in mind,) intend; i. e. 1. to be resolved or determined, to purpose: absol., ὁ θέλων, Ro. ix. 16; τοῦ θεοῦ θέλοντος if God will, Acts xviii. 21; ἐὰν ὁ κύριος θελήσῃ (in Attic ἐὰν θεὸς θέλῃ, ἣν οἱ θεοὶ θέλωσιν [ ef. Lob. u.s.]), 1 Co. iv. 19; Jas. ἵν. 15; καθὼς ἠθέλησε, 1 Co. xii. 18; xv. 38; τί, Ro. vii. 15 sq. 19 sq.; 1 Co. vii. 36; Gal. v.17; with the aorist inf., Mt. xx. 14…
Read the full entry →θέλω. For the form ἐθέλω, which is wanting in the NT as in the LXX, Nageli (p. 57) refers to the magic papyri and to the poetic 7J/de 111. 1064: it is common in the Attic inscrr. up to the end of iv/B.c., but from B.C. 250 θέλω occurs, and eventually takes its place as the regular form in the Kow (cf. Meisterhans G7. p. 178). For the verb denoting a personal wish or desire we may cite P Petr I. ταῦ (a Will) τὰ [ἐμαυτοῦ διοικεῖν ὡς ἐ]γὼ θέλω, P Oxy VIT. τοῦτ" (B.c. 22) od BE ypade ὑπὲρ ὧν ἐὰν θέλῃς (ci Mt 85), 726. III. 531° (ii/A.p.) περὶ ὧν θέλεις δήλωσόν μοι, P Cairo Preis 48° (ii/A.D.) τὸ μὲν πλοῖόν σοι, ὡς ἠθέλησας, σκέψομαι, and the constant epistolary phrase γινώσκειν σε θέλω, as in P Oxy IV. 74377 (B.c. 2) ὥστ᾽ ἂν τοῦτό σε θέλω γεινώσκειν ὅτι ἐγὼ αὐτῴ διαστολὰς δεδώκειν τὸ βαδίσαι εἰς Τακόνα, ‘I wish you therefore to know…
Read the full entry →θέλω (thelō) — to will/desire.
θέλω,
see at {ἐθέλω} and add ὅστις ἂν θέλῃ [Refs]
θέλω
v.
I will, wish, desire
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
211 occurrences in the New Testament, rendered 89 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 207 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῇ δ’ ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρός, οὐδ’ ἕρδειν ἔθ’ ὁμῶς ἔργ’ ἀπάλαμνα θέλει·
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
αὐτός τε ἔρρωσαι καὶ τὰ ἄλλα σοί ἐστιν κατὰ νοῦν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἐγραψέν μοι Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι. νυνὶ μὲν
αὐτός τε ἔρρωσαι καὶ τὰ λοιπά σοι κατὰ γνώμην ἐστίν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἀπέσταλκά σοι κομίζοντα Πολέμωνα χοιρίδιον τριακονθήμερον α καὶ χαλκῶν δραχμὰς
σὺ καὶ οὕς βούλει καὶ τὰ λοιπὰ κατὰ νοῦν ἐστιν, γένοιτʼ ἂν ὡς ἡμεῖς θέλομεν. ἱκανῶς δὲ καὶ αὐτοὶ ἔχομεν, καί σου μνημονεύομεν ἐν παντὶ καιρῶι, ὥσπερ καὶ προσῆκόν
The Greek word ἀναστρέφω (anastrepho) is built from the prefix ἀνα- and the root στρέφω, meaning to turn or overturn. It covers a range of meanings including to turn back, return, dwell, and to conduct oneself or live. In the New Testament, it appears in verses such as Acts 5:22 and 2 Peter 2:18.
to turn hither and thither; pass., to turn oneself about, sojourn, dwell: Mt 17:22 Rec.; metaph. (like Heb. הלךְ, in κοινή writers and in π.; v. Deiss., LAE, 315; BS, 88, 194; MM, VGT, s.v.), to conduct oneself, behave, live: II Co 1:12, Eph 2:3, I Ti 3:15, He 10:33 13:18, I Pe 1:17, II Pe 2:18.†
ἀνα-στρέφω: fut. ἀναστρέψω; [1 aor. ἀνέστρεψα; Pass., pres. ἀναστρέφομαι]; 2 aor. ἀνεστράφην; 1. to turn upside down, overturn: τὰς τραπέζας, Jn. ii. 15, (δίφρους, Hom. Il. 23, 436). 2. to turn back; intrans. [W. 251 (236)] to return, like the Lat. reverto i. q. revertor, (as in Grk. writ.; in Sept. i. q. 33%): Acts v. 22; xv. 16 (here ἀναστρέψω καί has not like the Hebr. 23¥ the force of an adverb, again, but God in the Messiah’s advent returns to his people, whom he is conceived of as having previously abandoned; ef. W. 469 (437)). 3. to turn hither and thither; pass. reflexively, to turn one’s self about, sojourn, dwell, év in a place ; a. literally: Mt. xvii. 22, where L TWH Tr txt. συστρεφομένων, cf. Keim ii. p. 581 [Eng. trans. iv. p. 303]. (Josh. v. ὃ: Ezek. xix. 6, and in Grk. writ.) b. like the Hebr. ya to walk, of the manner of life and moral character, to conduct one’s self…
Read the full entry →ἀναστρέφω (anastrephō) — to live/return.
ἀναστρέφω,
poetry ἀνστρέφω, perfect ἀνέστροφα variant in [Refs], 3rd.pers.plural ἀνέστροφαν[Refs 3rd c.BC+]:—turn upside down, μήπως.. δίφρους ἀνστρέψειαν might upset them, [Refs 8th c.BC+]; τὴν ζοήν Cerc.[same place]; ἀ. καρδίαν upset the stomach, i.e. cause sickness, [Refs 5th c.BC+]; reverse, [Refs 5th c.BC+]:—passive, future ἀναστραφήσεσθαι τὰ τῆς Ἑλλάδος πράγματα[Refs 5th c.BC+]: perfect ἀνεστράφθαι τῆς πολιτείας[Refs]; ὄρος ἀνεστραμμένον ἐν τῇ ζητήσει turned up by digging, [Refs 5th c.BC+]
2. invert order of words or statements, [Refs 4th c.BC+] —also in passive, with reference to ἐπαναστροφή[Refs]
ἀναστρέφω
anastrepho
from 303 and 4762; to overturn; also to return; by implication, to
busy oneself, i.e. remain, live:--abide, behave self, have
conversation, live, overthrow, pass, return, be used.
see GREEK for 303
see GREEK for 4762
ἀναστρέφω
v.
I overturn, turn upside down, return, mid. and pass: I conduct myself, live
ἀναστρέφω anastrephō 9x
to overturn, throw down, to turn back, return, Acts 5:22; 15:16; to live, to conduct one’s self, 2 Cor. 1:12; Eph. 2:3; 1 Tim. 3:15; Heb. 13:18; 1 Pet. 1:17; 2 Pet. 2:18; to gaze, Heb. 10:33*
ἀναστρέφω to turn upside down, upset, Il., Eur., etc.; ἀν. καρδίαν to upset the stomach, i. e. cause sickness, Thuc.:—Pass., ὄρος ἀνεστραμμένον ἐν τῆι ζητήσει turned up by digging, Hdt.
to turn back, bring back, τινὰ ἐξ Ἅδιου Soph.; ὄμμ᾽ ἀν. κύκλωι to roll one's eye about, Eur.: to rally soldiers, Xen.
intr. to turn back, return, retire, Hdt., attic
Pass. to be or dwell in a place, Lat. versari, ἄλλην γαῖαν ἀν. to go to a place and dwell there, Od.; ἀν. ἐν Ἄργει Eur.:— to conduct oneself, ὡς δεσπότης Xen.
to revolve, of the sun, id. Xen.
of soldiers, to face about, rally, id. Xen.
Verb-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
9 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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 33 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.
Αἰγυπτίοις γὰρ ἀπειρημένον ἦν περὶ νομὰς ἀναστρέφεσθαι.
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
ἕως Τῦβι τοῦ ϛ ἔτους … λαβὼν ἐνβριθεῖς διαστολὰς ὑγιῶς καὶ ἀπὸ τοῦ βελτίστου ἀναστρέφεσθαι … μετὰ παν … των τοὺς παραχωρησίμους κλήρους δεόντως οἰκονομεῖν … … σ
τοῦ Μιθραδάτου ἱππάρχου. Ἀπολλώνιος καὶ Ἄπυγχις οἱ δύο Πνεφερῶτος τῶν οὐκ ἀπὸ τοῦ βελτίστου ἀναστρεφομένων ἐπιβαλόντες τῆι νυκτὶ τῇ φερούσηι εἰς τὴν … τοῦ ἐνεστῶτος μηνὸς … λῃστρικῶι τρόπωι
τῆς στρατείας καὶ πά… … υ … … ι … ο … μ πρότερον ἀναστρέφεσθαι … … σὺν τοῖς σὺν αὐτῷ Σαβείνῳ καὶ … κ