Hebrews 2:1 — Word Study
N1904Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
BSABecause ofdia thisohutos it behoovesdei▸ more abundantly to give heedprosechō▸ [excessively, beyond measure, to watch out, be cautious] us to the [things]ho [the things which] we have heard,akouō▸ [listened to, understood, and obeyed] otherwisemēpote we may drift away.pararreō△▸ [lest, if ever, carelessly pass by, let slip]
| Greek | English | Parsing |
|---|---|---|
| Διὰ | Because of | Preposition |
| τοῦτο | this | Demonstrative pronoun, accusative, singular |
| δεῖ | it behooves | Verb, present, active |
| περισσοτέρως | more abundantly | |
| προσέχειν | to give heed | Verb, present, active |
| ἡμᾶς | us | |
| τοῖς | to the [things] | Article, dative, plural |
| ἀκουσθεῖσιν, | we have heard, | Verb, aorist, passive |
| μήποτε | otherwise | Adverb, negative |
| παραρυῶμεν.¶ | we may drift away. | Verb, second aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We must pay closer attention, therefore, to what we have heard, so that we do not drift away. |
| KJV | Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. |
| ASV | Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them. |
| YLT | Because of this it behoveth [us] more abundantly to take heed to the things heard, lest we may glide aside, |
| WEB | Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. |
| BBE | For this reason there is the more need for us to give attention to the things which have come to our ears, for fear that by chance we might be slipping away. |
Where translations differ is in the rendering of δεῖ — see How Translations Differ.
The sentence has a main clause with a subordinate clause that indicates the consequence of neglecting the message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbδεῖ
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the New Testament — a word chosen on purpose.
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 2:1
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 — Warning Against Neglecting Salvationgenerated
Hebrews 2:1 emphasizes the necessity of paying close attention to the teachings received about salvation. The author warns that neglecting this message could lead to drifting away from the truth. This theme of vigilance is echoed throughout the letter, as the author seeks to encourage perseverance in faith amidst challenges. The following verses further elaborate on the consequences of ignoring such a great salvation, highlighting the importance of remaining steadfast in belief.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 2:2–4 | For if the message spoken by angels was binding, and every transgression and disobedience received its just punishment, |
| 2 | Hebrews 1:1–2 | On many past occasions and in many different ways, God spoke to our fathers through the prophets. |
| 3 | Hebrews 12:25–26 | See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven? |
| 4 | Deuteronomy 4:9–23 | Only be on your guard and diligently watch yourselves, so that you do not forget the things your eyes have seen, and so that they do not slip from your heart as long as you live. Teach them to your children and grandchildren. |
| 5 | Deuteronomy 32:46–47 | he said to them, “Take to heart all these words I testify among you today, so that you may command your children to carefully follow all the words of this law. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — δεῖ, deigenerated
The verb δεῖ (dei) indicates necessity or obligation. It expresses that something must be done, as seen in contexts where a command or requirement is present. In this verse, it underscores the urgency of paying attention to the teachings of Christ.
This word appears in various forms throughout the New Testament, often indicating moral or situational necessity. The parsing shows it as a present active indicative verb, meaning it is a current obligation for the readers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which uses the phrase pay closer attention. This is echoed in the KJV with give the more earnest heed and the ASV with give the more earnest heed as well.
Where translations diverge is in the rendering of δεῖ. The BSB uses must, while the ASV and KJV opt for ought. Additionally, the BSB states do not drift away, while the KJV uses let them slip, highlighting different nuances in the translations.
Sentence Structuregenerated
The main finite verb in this verse is δεῖ, it behooves, which governs the entire structure. The verse contains a main clause urging attention and a subordinate clause explaining the consequence of neglecting the message.
The subject of the main clause is ἡμᾶς, us, indicating the audience who must heed the message. The structure emphasizes the need for vigilance regarding the teachings received.
Septuagint Backgroundgenerated
The Greek word δεῖ has parallels in the Septuagint, where it often translates Hebrew terms indicating necessity or obligation. The use of this term in the Old Testament reflects similar themes of heeding God's commands.
In the Septuagint, ἀκούω corresponds to the Hebrew שָׁמַע, which means to hear or listen attentively. This connection reinforces the call to pay close attention to the teachings of Scripture.
In plain words — the whole versegenerated
Hebrews 2:1 tells us that we must pay careful attention to what we have heard about salvation. This warning is crucial because neglecting this message could lead us to drift away from the truth. The author encourages us to remain steadfast in our faith and to be vigilant in our understanding of God's word.
Frequently Asked Questionsgenerated
Paying closer attention means being vigilant and actively engaging with the teachings we have received, ensuring that we understand and apply them in our lives.
Drifting away signifies neglecting our faith and the teachings of salvation, which can lead to spiritual danger and separation from God.
We can avoid drifting away by regularly studying Scripture, engaging in fellowship, and being mindful of our spiritual growth and commitment to God.
The message of salvation is vital because it is the foundation of our faith and relationship with God, offering hope and eternal life through Jesus Christ.
Reflection Questionsgenerated
- In what ways can I ensure that I am paying close attention to the teachings of Christ?
- What are some distractions in my life that could cause me to drift away from my faith?
- How can I encourage others to remain vigilant in their spiritual lives?
- What practices can I adopt to deepen my understanding of the message of salvation?
The early church on this verse — how the Fathers read it
Early church writers reference Hebrews 2:1 to emphasize the importance of heeding the message of salvation and the dangers of neglecting it.
The design of Judas concerning the betrayal of our Lord and Savior did not originate in the wickedness of his mind alone. For Scripture testifies that the "devil had already put it into his heart to betray him." On this account Solomon…Early Church Fathers on Hebrews 2 →
“Therefore we must pay the closer attention to what we have heard” from the Son, “lest we drift away” just like the former people.Early Church Fathers on Hebrews 2 →
And having spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity,Early Church Fathers on Hebrews 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 2:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore we ought to give the more earnest heed,.... This is an inference from the apostle's discourse in the preceding chapter; since he, by whom God has spoke in these last days, is his Son, who
Read John Gill on Hebrews 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.
Read Robert Jamieson on Hebrews 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHEBREWS CHAPTER 2 The obligation we are under to give more earnest heed to the gospel doctrine. The dominion of the world to come was not granted to angels, but to the Son of man, whom it behoved to undergo a previous course of humiliation and suffering. In this and the three following verses the apostle applieth the doctrine of the great gospel Prophet’ s being more excellent for nature and person than any of the angels in respect of his Deity; and from thence inferreth the dnty, that since God speaking by the prophets is to be heard by those to whom he sends them; how much more when speaking to them by his Son-prophet, who so infinitely excelleth not only all prophets, but angels too! We…
Read Matthew Poole on Hebrews 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. Ver. 1. We should let them slip] Or, run out, παραρρυωμεν, as water runs through a cracked vessel. The word mingled with faith in the heart, as Acts 16:14, must be carefully kept, and it will safely keep us, Proverbs 6:20-22. Some render it, Nequando procter fluamus, lest we pass by the things we have heard, as a river swiftly passeth by the side of a city, as the fashion of this world passeth away, as a picture drawn upon the ice soon vanisheth, &c. The Arabic rendereth it, "lest we fall," the Syriac, "lest we perish." They must needs fall and never rise again…
Read John Trapp on Hebrews 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersII. (1-4) These verses must be closely joined with the first chapter. Before advancing to the next step in his argument, the writer pauses to enforce the duty which results from what has been already established. But (as in Hebrews 4:14-16) the exhortation does not interrupt the thought, but rather serves as a connecting link. (See Note on Hebrews 2:5.)
Read Charles John Ellicott on Hebrews 2 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER II. The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, 1-4. The future world is not put in subjection to the angels, but all is under the authority of Christ, 5-8. Jesus has tasted death for every man, 9. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, 10-15. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, 16-18. NOTES ON CHAP. II. Verse 1. Therefore] Because God has spoken to us by his…
Read AdamClarke on Hebrews 2 →CambridgeThe Cambridge Bible for Schools and Colleges1. Therefore] Because we are heirs of a better covenant, administered not by Angels but by a Son, to whom as Mediator an absolute dominion is to be assigned.we ought] The word implies moral necessity and not mere obligation. The author never loses sight of the fact that his purpose was to warn as well as to teach.to give the more earnest heed] If the command to “take heed to thyself, and keep thy soul diligently lest thou forget the things that thine eyes have seen” (Deuteronomy 4:9) came with awful force to those who had only received the Law by the disposition of Angels, how much “more abundantly” should Christians attend to Him of Whom Moses had spoken to their fathers? (Acts 3:22).to…
Read Cambridge on Hebrews 2 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore - Greek “On account of this” - Διατοῦτο Dia touto - that is, on account of the exalted dignity and rank of the Messiah as stated in the previous chapter.
Read Albert Barnes on Hebrews 2 →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
We must pay closer attention, therefore, to what we have heard, so that we do not drift away.
Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
We must pay closer attention, therefore, to what we have heard, so that we do not drift away.
Therefore we must pay closer attention to what we have heard, so that we do not drift away.
Tyndale line
Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.
Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them.
Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them.
Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.
Wherefore wee ought diligently to giue heede to the thinges which wee haue heard, lest at any time we runne out.
Strictly literal
For this reason we should give heed more abundantly to the things [we have] heard, lest in any way we should slip away.
Because of this it behoveth [us] more abundantly to take heed to the things heard, lest we may glide aside,
Because of this it is more abundantly necessary to take heed to the things heard, lest we may drift away,
Therefore we must give far more attention to what we have heard, so that we do not drift away from it.
From the Latin
Therefore ought we more diligently to observe the things which we have heard, lest perhaps we should let them slip.
Simplified
So we should pay even closer attention to what we've learned so we don't drift away from it.
For this reason there is the more need for us to give attention to the things which have come to our ears, for fear that by chance we might be slipping away.
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.
Propterea abundantius oportet observare nos ea quæ audivimus, ne forte pereffluamus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܗܢܐ ܚܝܒܝܢܢ ܕܝܬܝܪܐܝܬ ܢܗܘܐ ܙܗܝܪܝܢ ܒܡܕܡ ܕܫܡܥܢ ܕܠܐ ܢܦܠ
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.
Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
The standard critical text of the New Testament.
Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
The previous edition, still widely cited.
Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
The Society of Biblical Literature edition, freely licensed.
Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
The edition that turned scholarship toward the earliest manuscripts.
Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
An independent critical text built from the oldest witnesses then known.
Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
A recent critical edition following documentary evidence closely.
Διὰ τοῦτο δεῖ περισσοτέρως — ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.¶
The reading of the majority of surviving manuscripts.
Διὰ τοῦτο δεῖ περισσοτέρως — ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε —
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 |
|---|---|---|
| προσέχειν to give heed | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| παραρυῶμεν.¶ we may drift away. | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 2:1
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.
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
683 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 667 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-ASN — Demonstrative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
D-ASN Part of Speech: Demonstrative pronoun Case: Accusative Number: Singular Gender: Neuter
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς 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
εὐθύριν 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.
δεῖ is an impersonal verb meaning 'it is necessary' or 'one must,' derived from δέω. It covers a range of uses, often indicating obligation or necessity, and appears in various constructions, such as with infinitives or accusatives. In the New Testament, it is used in verses like Matthew 26:54 and Acts 5:29. The lexicons note that it differs from similar terms like ὀφείλει, which expresses moral obligation.
δεῖ impersonal (δέω),
[in LXX chiefly for infin. with לְ ;]
one must, it is necessary: c. inf., Mt 26:54, Mk 13:7, Ac 5:29, al.; c. acc. et inf., Mt 16:21, Mk 8:31, Jo 3:7, Ac 25:10, al.; with ellipse of acc., Mt 23:23; of acc., and inf., Mk 13:14, Ro 1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Ac 25:24, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δεῖ (dei) — be necessary.
δεῖ:
subjunctive δέη, sometimes contraction δῆ (in codices of Comedy texts, as [Refs 5th c.BC+]; ὁπόσου κα δῆ [Refs 5th c.BC+]; infinitive δεῖ; participle δέον (see. infr. IV): imperfect ἔδει, Ionic dialect ἔδεε: future δεήσει [Refs 5th c.BC+]: aorist I ἐδέησε [Refs 5th c.BC+] —Impers. from δέω (A), there is need (the sense of moral obligation, properly belonging to χρή, is later, [Refs 5th c.BC+]
I. c.accusative person et infinitive, it is needful for one to do, one must, once in [Refs 8th c.BC+] why need the Argives fight? [Refs 8th c.BC+]: with nominative of the pronoun, ἡγούμην.. δεῖν.. μεγαλοψυχότερος φαίνεσθαι [Refs 5th c.BC+]: rarely with dative person, there is need of.. for.., θεοῖσι προσβαλεῖν χθονὶ ἄλλην δεήσει γαῖαν [Refs 5th…
δεῖ
dei
3d person singular active present of 1210; also deon deh-on'; neuter
active participle of the same; both used impersonally; it is (was,
etc.) necessary (as binding):--behoved, be meet, must (needs), (be)
need(-ful), ought, should.
see GREEK for 1210
δεῖ
v.
it is necessary, inevitable
δεῖ dei 101x
it is binding, it is necessary, it is proper; it is inevitable, Acts 21:22
δεῖ from δέω1, to bind c. acc. pers. et inf., δεῖ τινὰ ποιῆσαι it is binding on one to do a thing, one must, one ought, Lat. oportet, Hom., etc.:—rarely, δεῖ σε ὅπως δείξεις ῀ δεῖ σε δεῖξαι, Soph.: —rarely also c. dat. pers. et inf., there is need for one to do, δεῖ τινὶ ποιήσαι Eur., Xen.
c. acc. rei et inf., δεῖ τι γενέσθαι Thuc., etc.:—for the phrase οἴομαι δεῖν, v. οἴομαι:— when used absol., an inf. may be supplied, μὴ πεῖθ᾽ ἃ μὴ δεῖ (sc. πείθειν) Soph., etc.
(from δέω2, to want), c. gen. rei, there is need of, there is wanting, Lat. opus est re, οὐδὲν δεῖ τινός Hdt., attic:—phrases, πολλοῦ δεῖ there wants much, far from it; ὀλίγου δεῖ there wants little, all but:— in answers, πολλοῦ γε δεῖ, πολλοῦ γε καὶ δεῖ far from it, Ar., Dem.; πλεῦνος δεῖ it…
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
106 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 102 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 19 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
λοιπὰ τὰ ἐνταῦθα ὡς ἂν ἐκποιῆι πειρῶ ἐπισκοπεῖν· οὕτως γὰρ ἡμῖν μᾶλλον ἔσται τὰ δέοντα. καὶ τὰ γενημάτια δὲ ἵνα τρόπωι τινὶ συγκομισθῆι ἐπιμελές σοι ἔστω. καὶ ἐάν τι
προσταχθέντος Ἑρμοκράτει τῶι ἀρχιφυλακίτηι, τὸν ὅρκον ἐπιτελεσθῆναι, τοῦ δὲ χρόνου ἐν ὧι τὸν ὅρκον ἔδει ἐπιτελεῖσθαι μήπω ἐνεστηκότος, ἐπέδωκάν σοι ἄλλο ὑπόμνημα κατʼ ἐμοῦ ἐπιβαλόντι ἐπὶ τοὺς τοπους
ἐδώκαμεν αὐτῶι γράστεως τοῖς κτήνεσι … ἐφʼ ἁμάξης εἰς δέοντα … … που πυροῦ ιθ 𐅵 … … αὐταὶ ἐν τῶι ἐπὶ κλίμακος
περισσοτέρως, adv., (fr. περισσῶς, q. v-), [ef. W. § 11, 2c.; B.69 (61)]; 1. prop. more abundantly (so in Diod. 13, 108; Athen. 5 p. 192f.); in the N. T. more, in a greater degree; more earnestly, more exceedingly, [ οἵ. W. 243 (228)]: Mk. xv. 14 Rec. ; 2 Co. vii. 15; xi. 23; Gal. i. 14; Phil. i. 14; 1 Th. ii. 17; Heb. ii. 1; xiii. 19; opp: to ἧττον, 2 Co. xii. 15; περισσοτέρως μᾶλλον, much more, [R.V. the more exceedingly], 2 Co. vii. 13. 2. especially, above others, [A. V. more abundantly]: 2 Co. 1 Pye abe ΑΝ
περισσοτέρως, in the strong sense ‘more exceedingly,’’ as in 2 Cor 71%, may be illustrated by P Giss I. 2512 (ii/A.p.) ἵνα περισσ[ο]τέρως αὐτῷ μελήσῃ διὰ τὸ ipis αὐτὸν προτρέπεσθαι.
περισσοτέρως (perissoterōs) — more excessively.
Included with: περισσός,
Attic dialect περιττός, ή, όν, (from περί, as ἔπισσαι from ἐπί, μέτασσαι from μετά) beyond the regular number or size, prodigious, δῶρα [Refs 8th c.BC+]; στάθμα, uncertain meaning, see at {ἕλκω} [Refs 5th c.BC+]
2. out of the common, extraordinary, strange, ἔ τι περισσὸν εἰδείη if he has any signal knowledge, [Refs 6th c.BC+]; εἴ τι φρονεῖς καί τι περισσὸν ἔχεις Philisc.[Refs 5th c.BC+]; ἴδια καὶ π. [Refs 4th c.BC+]; πρᾶξις π. [Refs]; τί π. ποιεῖτ; [NT+4th c.BC+]; συνανθρωπίζον.. πάντων περισσότατον, of the dog, [Refs 4th c.BC+]; in Literature, striking, τὸ περιττόν, as a quality of οἱ τοῦ Σωκράτους λόγοι, [Refs 4th c.BC+]; τὰ σοφὰ καὶ τὰ π. refinements, [Refs 4th c.BC+]; opposed to κοινὸς καὶ δημώδης, [Refs 3rd c.AD+] (but also…
περισσοτέρως
perissoteros
adverb from 4055; more superabundantly:--more abundant(-ly),
X the more earnest, (more) exceedingly, more frequent, much
more, the rather.
see GREEK for 4055
περισσοτέρως perissoterōs 12x
more, more abundantly, more earnestly, more vehemently, 2 Cor. 7:13; exceedingly, Gal. 1:14
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
προσέχω (prosechō) is a verb meaning to turn one's attention to or care for something. It can imply paying heed, being cautious, or devoting oneself to a person or thing. The New Testament uses it in contexts such as attending to oneself (e.g., Acts 5:35) and providing for others (e.g., Acts 20:28). It can also express a warning to beware of something, as seen in Matthew 6:1.
προσ-έχω,
[in LXX for קשׁב hi., שׁמר ni., etc.;]
to turn to, bring to (freq. ναῦν, expressed or understood, to bring to port, land; Hdt., al.).
τ. νοῦν, seq. dat., to turn one's mind to, attend to; in Xen. and later writers with νοῦν omitted (Bl., § 53, 1; 81, 1): Ac 8:6 16:14, He 2:1, II Pe 1:19; in sense of caring or providing for, Ac 20:28; π. ἑαυτῷ, to give heed to oneself (M, Pr., 157; cf. Ge 24:6, Ex 10:28, al.): Lk 17:3 21:34, Ac 5:35; id.…
προσ-έχω ; impf. προσεῖχον; pf. προσέσχηκα; [ pres. mid. 3 pers. sing. προσέχεται (1 Tim. vi. 3 Tdf.)]; to turn to [ef. πρός, IV. 1], i. 6. 1. to bring to, bring near; thus very freq. in Grk. writ. fr. Hdt. down with ναῦν (quite as often omitting the ναῦν) and a dat. of place, or foll. by πρός with an ace. of place, to bring a ship to land, and simply to touch at, put in. 2. a. τὸν νοῦν, to turn the mind to, attend to, be attentive: τινί, to a person or thing, Arstph. 644. 503; Plat., Dem., Polyb., Joseph., Leian., Plut., al.; once so in the Bible, viz. Job vii. 17. The simple προσέχειν τινί (Sept. for rypn, also for }*1877), with τὸν νοῦν omitted, is often used in the same sense from Xen. down; so in the N. T. [cf. W.593 (552); B. 144 (126)]: Acts viii. 6 ; xvi. 14; Heb. ii. 1; 2 Pet. i. 19, (i Mace. vii. 11; 4 Mace. 1.1 ; Sap. viii.12); in the sense of caring for, providing for, Acts…
Read the full entry →προσέχω at the same amount as the προσευχή, viz. 768 drachmae ; but there is nothing to determine how the two are related (cf. Moulton Exp 7’ xix. p. 41). Amongst the inscrr. a special interest is attached to the ili/B.c. inscr. cited s.v. πλάξ, OGZS 1298 (= Chrest. I. p. 79), where the right of asylum is granted to a Jewish proseucha—riv προσευχὴν ἄσυλον. See further 26. 7267 (B.c. 246-221) ὑπὲρ βασιλέως Πτολεμαίου καὶ βασιλίσσης Βερενίκης ἀδελφῆς καὶ γυναικὸς καὶ τῶν τέκνων τὴν προσευχὴν οἱ ᾿Ιουδαῖοι, 10. 96° (B.c. 205-181) οἱ ἐν ᾿Αθρίβει ᾿Ιουδαῖοι τὴν προσευχὴν Θεῷ Ὑψίστῳ, and of a later date 26. 101° ‘Epplas καὶ Φιλ(ω)τέρα ἡ γυνὴ καὶ τὰ παιδία τήνδε ἐξέδραν τῆι προσευχῆ(ι). Mention may also be made of a Jewish deed of manumission, Zatyschev 11. 52, where a Jewess announces the freedom bestowed on a slave ὅ ἐπὶ τῆς [προ]σευχῆς, ‘in the proseucha,’’ i.e. in the presence of the…
Read the full entry →προσέχω (prosechō) — to watch out.
προσέχω
[Refs 5th c.AD+] ποέχω (which see)) and προσίσχω: aorist προσέσχον:— hold to, offer, προσέσχε μαζὸν [δράκοντι] [Refs 4th c.BC+]; hold against, [τὴν ἀσπίδα] προσῖσχε πρὸς τὸ δάπεδον [Refs 5th c.BC+]; apply, χλιάσματα [Refs 5th c.BC+]
2. π. ναῦν bring a ship to port, προσσχόντες τὰς νέας [Refs 5th c.BC+]; τίς σε προσέσχε.. χρεί; brought thee to land here? [Refs 5th c.BC+], put in, touch at a place, προσσχεῖν ἐς Τύρον, ἐς τὴν Σάμον, etc., [Refs 5th c.BC+]: with dative loci, π. τῇ γῇ [Refs 5th c.BC+]: absolutely, land, [Refs 5th c.BC+]: with words added, πλέων δι᾽ Ἑλλησπόντου π. ἐς Κύζικον [Refs 5th c.BC+]; ὡς γῇ προσέξων τὸ σῶμα, of a shipwrecked sailor, [Refs 1st…
προσέχω
prosecho
from 4314 and 2192; (figuratively) to hold the mind (3563 implied)
towards, i.e. pay attention to, be cautious about, apply oneself to,
adhere to:--(give) attend(-ance, -ance at, -ance to, unto), beware, be
given to, give (take) heed (to unto); have regard.
see GREEK for 4314
see GREEK for 2192
προσέχω
v.
I pay attention to, devote myself to
προσέχω prosechō 24x
to have in addition; to hold to, bring near; absol. to apply the mind to a thing, to give heed to, attend to, observe, consider, Acts 5:35; Heb. 2:1; 2 Pet. 1:19; to take care of, provide for, Acts 20:28; when followed by ἀπό, μή, or μήποτε, to beware of, take heed of, guard against, Mt. 6:1; 7:15; to assent to, yield credence to, follow, adhere or be attached to, Acts 8:6, 10, 11; 16:14; to give one’s self up to, be addicted to, engage in, be occupied with, 1 Tim. 1:4, 3:8
προσέχω and προσ-ίσχω fut. ξω aor2 προσέσχον to hold to, offer, Aesch.: to bring to, τὴν ἀσπίδα προσίσχειν πρὸς τὸ δάπεδον Hdt.
πρ. ναῦν to bring a ship near a place, bring it to port, Hdt.; Μαλέᾳ προσίσχων πρῷραν Eur.; τίς σε προσέσχε χρεία; what need brought thee to land here? Soph.; alone, to put in, touch at a place, προσσχεῖν ἐς τὴν Σάμον, πρὸς τὰς νήσους Hdt.;—also c. dat. loci, πρ. τῇ νήσῳ, etc., id. Hdt.; also c. acc. loci, προσέσχες τήνδε γῆν Soph.:— absol. to land, Hdt., etc.
to turn to or towards a thing, πρ. ὄμμα Eur.; πρ. τὸν νοῦν to turn one's mind to a thing, be intent on it, Lat. animadvertere, τινί or πρός τινι Ar., etc.; πρ. τὸν νοῦν πρός τινι id. Ar.:—absol., πρόσεχε τὸν νοῦν take heed, id. Ar.…
Read the full entry →Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
hed: This word, in the sense of giving careful attention ("take heed," "give heed," etc.), represents several Hebrew and Greek words; chief among them shamar, "to watch"; blepo, "to look," horao, "to see." As opposed to thoughtlessness, disregard of God's words, of the counsels of wisdom, of care for one's ways, it is constantly inculcated as a duty of supreme importance in the moral and spiritual life (De 4:9,15,23; 27:9 the King James Version, etc.; Jos 22:5; 23:11; Ps 39:1; Mt 16:6; Mr 4:24; 13:33; Lu 12:15; 1Co…
24 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 24 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 66 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 ἔμπαλιν ὅταν τοῦτο νικήσῃ νίκην κακήν, εἴκει ὁ νοῦς κωλυόμενος προσέχειν ἑαυτῷ καὶ τοῖς ἑαυτοῦ πᾶσιν ἔργοις.
καὶ νύκτα μὲν πᾶσαν ἐν παρασκευαῖς ἦσαν τῶν τε ὅπλων εἴ τι πεπονηκὸς ἦν ἀναλαμβάνοντες καὶ τοῖς στρατηγοῖς προσέχοντες, ὡς ὁρμήσοντες ἐπὶ τὴν μάχην ὁπότε κελεύσειεν αὐτοὺς Μωυσῆς.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Ἑρμίας Ἀκουσιλάωι τῶι φιλτάτωι πλεῖστα χαίρειν. Σωτηρίχωι τῶι λάξωι … … πρόσεχε χάριν οὗ παρορίζεται ὑπὸ γείτονος ἐωνημένου τῶν γειτνιωσῶν αὐτῷ ε … … Λυσιμάχῳ τῶι
μου … Πετεησιπῶτος ἀποστάντος εἰς Ὀᾶσιν ἐνπορίας χάριν … ἐμῶν καὶ μήτηρ τέκνων ἑπτὰ προσεῖχον ταῖς τῆς οἰκίας μου οἰκονομίαις. νυκτὸς δὲ ἐνστάσης τῆς κδ εἰς τὴν κε τοῦ
προσήκει δὲ καὶ σέ μὴ μόνον ταῖς τῶν πρακτόρων καὶ τῶν ἄλλων πραγματικῶν προσφωνήσεσει προσέχειν, ἀλλὰ ἐπιμελῶς ἐξετάζειν τίνες εἰσὶ οἱ τῷ ὄντι ἀνακεχωρηκότες τ … ς προθέντα καὶ
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]
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.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DPN — Article · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
T-DPN Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Neuter
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-APP-DPN — Verb · aorist · passive · participle · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
V-APP-DPN Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Dative Number: Plural Gender: Neuter
435 occurrences in the New Testament, rendered 90 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 428 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 515 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.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Adv-N — Adverb · negativeadverb — it qualifies the verb, and never changes form.
ADV-N ADVerb or adverb and particle combined Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 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 →
Counted over the 1,321 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.
The Greek word παραρρέω (i.e., *pararrhueo*) is built from the prefix παρά (beside) and a form of ῥέω (to flow). It covers meanings like to flow by, drift away, or slip away, often used metaphorically in contexts of neglect or carelessness. The New Testament references it in Hebrews 2:1, where it warns against letting salvation slip away.
παρα-ρρέω ; (παρά and pew); fr. Soph., Xen., and Plat. down ; to flow past (παραρρέον ὕδωρ, Is. xliv. 4), to glide by: μήποτε παραρρυῶμεν (2 aor. pass. subjunc.; cf. Biim. Ausf. Spr. ii. p. 287; [Veitch s. v. ῥέω; WH. App. p. 170]; but LT Tr WH παραρυῶμεν ; see P, p), lest we be carried past, pass by, [R. V. drift away from them] (missing the thing), 1. 6. lest the salvation which the things heard show us how to obtain slip away from us, Heb. ii.1. In διὰ τῶν ὁρίων, Deut. ii. 4. Grk. auth. παρραρεῖ poi τι, α thing escapes me, Soph. Philoct. 653; trop. slips from my mind, Plat. legg. 6 p. 781 a.; in the sense of neglect, μὴ παρραρυῇς, τήρησον δὲ ἐμὴν βουλήν, Prov. iii. 21.
παραρρέω. For the verb used metaphorically ‘‘ flow past,” ‘“‘ drift away,’ in Heb 2!, Moffatt (JCC ad 4) refers back to Prov 374, and quotes Clem. /aed. III. xi. 58 διὸ καὶ συστέλλειν χρὴ τὰς γυναῖκας κοσμίως Kal περισφίγγειν (‘‘ bind themselves round ’) αἰδοῖ σώφρονι, μὴ παραρρυῶσι τῆς ἀληθείας διὰ χαυνότητα (““ vain conceit”). The subst. παράρρυμα. with reference apparently to a covering stretched along a ship’s side for purposes of protection, is found in Sy//5 969° (B.c. 347-6) ποιήσει δὲ καὶ κιβωτοὺς τοῖς ἱστίοις kal τοῖς παραρρύμασιν τοῖς λευκοῖς.
παραρρέω (pararreō) — to drift away.
παραρρέω,
aorist -ερρύην (see. below): perfect -ερρύηκα (see. below):— flow beside, by, or past, τὴν Νίνον [Refs 5th c.BC+]
II. slip off or out, εἴ τί μοι τόξων.. παρερρύηκεν [Refs 5th c.BC+]; ὅτῳ μὴ παραρ ρυείη [ἡ χιών] whom it did not slip off, [Refs 5th c.BC+] many points escaped you, [Refs 5th c.BC+]having disappeared from memory, Gp.Prooem. [Refs]
II.2. of persons, π. τῶν φρενῶν slip away from one's senses, [Refs 5th c.BC+]; also, to be careless, neglect advice, etc., υἱὲ μὴ παραρρυῇς [LXX+NT]
III. run off, [Refs 4th c.BC+]; π. παρὰ (variant{πρὸς}) τὴν ἀρτηρίαν slip into the windpipe, [Refs]
παραρρέω
pararrhueo
from 3844 and the alternate of 4482; to flow by, i.e. (figuratively)
carelessly pass (miss):--let slip.
see GREEK for 3844
see GREEK for 4482
παραρρέω
v.
I am lost, perish, drift away
παραρρέω pararreō 1x
to flow beside; to glide aside from; to fall off from profession, decline from steadfastness, make forfeit of faith, Heb. 2:1*
Verb-2APS-1P — Verb · second aorist · passive · subjunctive · first person · pluralsecond aorist passive subjunctive — a completed action, viewed as a whole.
V-2APS-1P Part of Speech: Verb Tense: second Aorist Voice: Passive Mood: Subjunctive Person: first Number: Plural
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.