Hebrews 5:8 — Word Study
N1904καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
BSAthoughkaiper [despite being] beingeimi▸ a Son,uhios [having God's nature] He learnedmanthanō▸ [through experience, came to understand] fromapo [the] thingshos, hē [the things which, the experiences] He sufferedpaschō▸ [endured, underwent pain] <the>ho obedience,hupakoē [submission to God's will, humble compliance]
| Greek | English | Parsing |
|---|---|---|
| καίπερ | though | Conjunction |
| ὢν | being | Verb, present, active |
| υἱός, | a Son, | Noun, nominative, singular |
| ἔμαθεν | He learned | Verb, second aorist, active |
| ἀφ᾽ | from | Preposition |
| ὧν | [the] things | Relative pronoun, genitive, plural |
| ἔπαθεν | He suffered | Verb, second aorist, active |
| τὴν | <the> | Article, accusative, singular |
| ὑπακοήν, | obedience, | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Although He was a Son, He learned obedience from what He suffered. |
| KJV | Though he were a Son, yet learned he obedience by the things which he suffered; |
| ASV | though he was a Son, yet learned obedience by the things which he suffered; |
| YLT | through being a Son, did learn by the things which he suffered — the obedience, |
| WEB | though he was a Son, yet learned obedience by the things which he suffered. |
| BBE | And though he was a Son, through the pain which he underwent, the knowledge came to him of what it was to be under God's orders; |
Where they part company is ὢν — see How Translations Differ.
The structure consists of a main clause followed by a verb phrase and a prepositional phrase that explains the source of learning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectεἰμί
verbεἰμί
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 5:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Suffering of Jesusgenerated
Hebrews 5:8 discusses how Jesus, despite being the Son of God, learned obedience through the hardships He faced. This passage is part of a larger section that emphasizes the significance of Jesus' suffering and His role as a high priest, as seen in the surrounding verses. The author highlights that Jesus' experiences were essential for His understanding of obedience, which is a key theme in the New Testament, reflecting the necessity of trials in spiritual growth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 1:5–8 | For to which of the angels did God ever say: “You are My Son; today I have become Your Father” ? Or again: “I will be His Father, and He will be My Son” ? |
| 2 | Hebrews 3:6 | But Christ is faithful as the Son over God’s house. And we are His house, if we hold firmly to our confidence and the hope of which we boast. |
| 3 | Hebrews 10:5–9 | Therefore, when Christ came into the world, He said: “Sacrifice and offering You did not desire, but a body You prepared for Me. |
| 4 | Isaiah 50:5–6 | The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back. |
| 5 | Matthew 3:15 | “Let it be so now,” Jesus replied. “It is fitting for us to fulfill all righteousness in this way.” Then John permitted Him. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ὑπακοήν, hupakoēgenerated
The word ὑπακοή (hupakoē) means 'obedience' and is derived from the verb ὑπακούω, which conveys the idea of compliance or submission, particularly in relation to God's commands. This noun is used in contexts where listening and following authority are emphasized, such as in Romans 6:16.
In this verse, it signifies the obedience that Jesus learned through His suffering, indicating that obedience is not merely a state but something that can be developed through experience and trials.
How Translations Differ — measured against the Berean Standard Biblegenerated
The BSB translates the verse as, "Although He was a Son, He learned obedience from what He suffered." This is consistent across several translations, including the ASV and WEB, which also emphasize the learning aspect of obedience.
However, the KJV uses the phrasing "Though he were a Son, yet learned he obedience by the things which he suffered," which introduces a slight variation in the verb tense. The YLT uses a different structure, saying, "through being a Son, did learn by the things which he suffered — the obedience," highlighting the process of learning.
Sentence Structuregenerated
The main verb in this verse is ἔμαθεν, He learned, which governs the structure. It has two clauses attached: the first describes the subject's condition as a Son, and the second details the source of His learning, which is introduced by the preposition ἀφ᾽.
The clause structure is as follows: the first part states the condition of Jesus (ὢν υἱός), while the second part explains what He learned (ὑπακοήν) from His suffering (ἔπαθεν).
Septuagint Backgroundgenerated
The verb μανθάνω appears in the Septuagint, connected to the Hebrew word לָמַד (H3925), which also means to learn. This connection highlights the continuity of the theme of learning through experience in both the Old and New Testaments.
In the LXX, the concept of learning often involves gaining wisdom or understanding through trials, which resonates with the context of Hebrews 5:8, where Jesus learns obedience through His suffering.
In plain words — the whole versegenerated
Hebrews 5:8 tells us that even though Jesus was the Son of God, He learned what it means to obey through the difficult experiences He faced. This teaches us that obedience is not just a given; it is something that can develop through our challenges.
Frequently Asked Questionsgenerated
It means that Jesus experienced and understood obedience in a profound way through His suffering, illustrating that obedience can be shaped by our experiences.
Calling Jesus a Son emphasizes His divine nature and unique relationship with God, which makes His learning experience all the more profound.
This verse suggests that suffering can lead to growth and understanding, particularly in the context of obedience to God’s will.
We can learn that obedience often requires us to endure hardships and that through these experiences, we can grow in our understanding of God's will.
Reflection Questionsgenerated
- In what ways have I learned obedience through my own experiences?
- How can I apply the lessons of obedience that Jesus demonstrated in my daily life?
- What role does suffering play in my understanding of God's will?
- How can I support others who are struggling to learn obedience in their lives?
The early church on this verse — how the Fathers read it
Early church writers reflect on the significance of Jesus' suffering and obedience in this verse, arguing that His experience is essential for understanding His role as our high priest.
And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us;Early Church Fathers on Hebrews 5 →
"He learned," he saith, to obey God. Here again he shows how great is the gain of sufferings. "And having been made perfect," he says, "He became the Author of salvation to them that obey Him." But if He, being the Son,Early Church Fathers on Hebrews 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 5:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough he were a Son,.... The Son of God, as the Vulgate Latin version reads; not by creation, nor by adoption, nor by office, but by nature, being the only begotten of the Father, having the same
Read John Gill on Hebrews 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThough he were a Son, yet learned he obedience by the things which he suffered; Though He WAS (a positive fact: not a supposition, as were would imply) God's Divine Son (whence, in His agony, He so
Read Robert Jamieson on Hebrews 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe fulfilled his type in the end; for though he were God the Son incarnate, in a nearer and more excellent relation to the Father than any angel, or any high priest among men his types, being all servants to his Father and him; God’ s Son by eternal generation as to his Deity, by conception from the Holy Ghost by the virgin as to his humanity, who for his worth might have been exempted from such burdens; yet did God teach him (not as if he wanted it at any time) by what he imposed and commanded him, and he learnt by what he did agree and covenant to perform, active obedience to God’ s will, fulfilling all righteousness, being for his person, and doing for his work to a tittle what God…
Read Matthew Poole on Hebrews 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments8 Though he were a Son, yet learned he obedience by the things which he suffered; Ver. 8. Yet learned he obedience] He came to know by experience what a hard matter it was thus to obey God. Schola crucis, schola lucis. Gideon, by threshing the men of Succoth, taught them, Judges 8:7-16. God’ s chastisements are our advertisements, παθηματαμαθηματα. Nocumenta documenta. See my Treatise on Rev. iii., p. 145.
Read John Trapp on Hebrews 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Though he were a Son.—These words may be connected with what precedes (implying that He was heard for His reverent fear, not because, in the preeminent sense, He was God’s Son); but they are still more closely joined with the following sentence, “Though He was a Son, He learnt His obedience by the things which He suffered.” “The disposition of obedience Jesus possessed before He suffered, but the proof that this disposition existed must be shown in deed; this progress from the disposition to the deed of obedience is a practical learning of the virtue of obedience” (Lünemann). The suffering recorded in Hebrews 5:7 is regarded as the culmination of His life of suffering.
Read Charles John Ellicott on Hebrews 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Though he were a Son] See the whole of the preceding note.
Read AdamClarke on Hebrews 5 →CambridgeThe Cambridge Bible for Schools and Colleges8. Though he were a Son] Rather, “Son though He was,” so that it might have been thought that there would be no need for the great sacrifice; no need for His learning obedience from suffering.yet learned he obedience] Perhaps rather “His obedience. The stress is not on His “learning” (of course as a man), but the whole expression is taken together, “He learnt from the things which He suffered,” in other words “He bowed to the experience of absolute submission.” “The things which He suffered” refer not only to the Agony and the Cross, but to the whole of the Saviour’s life. Some of the Fathers stumbled at this expression. Theodoret calls it hyperbolical; St Chrysostom is surprised at it…
Read Cambridge on Hebrews 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThough he were a Son - Though the Son of God. Though he sustained this exalted rank, and was conscious of it, yet he was willing to learn experimentally what is meant by obedience in the midst of sufferings.
Read Albert Barnes on Hebrews 5 →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
Although He was a Son, He learned obedience from what He suffered.
though he was a Son, yet learned obedience by the things which he suffered.
Although He was a Son, He learned obedience from what He suffered.
Although he was a son, he learned obedience through the things he suffered.
Tyndale line
Though he were a Son, yet learned he obedience by the things which he suffered;
though he was a Son, yet learned obedience by the things which he suffered;
though he was a Son, yet learned obedience by the things which he suffered;
Though he was a Son, yet he learned obedience by the things which he suffered;
And though he were ye Sonne, yet learned he obedience, by the things which he suffered.
Strictly literal
though he were Son, he learned obedience from the things which he suffered;
through being a Son, did learn by the things which he suffered — the obedience,
though being a Son, [He] learned obedience by the things which He suffered,
Even though he was a son, he learned obedience from what he suffered.
From the Latin
And whereas indeed he was the Son of God, he learned obedience by the things which he suffered:
Simplified
Even though he was God's Son, Jesus learned through suffering what obedience really means.
And though he was a Son, through the pain which he underwent, the knowledge came to him of what it was to be under God's orders;
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.
Et quidem cum esset Filius Dei, didicit ex iis, quæ passus est, obedientiam :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܛܒ ܒܪܐ ܐܝܬܘܗܝ ܡܢ ܕܚܠܬܐ ܘܚܫܐ ܕܣܒܠ ܝܠܦܗ ܠܡܫܬܡܥܢܘܬܐ
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.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
The standard critical text of the New Testament.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
The previous edition, still widely cited.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
The Society of Biblical Literature edition, freely licensed.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
The edition that turned scholarship toward the earliest manuscripts.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
An independent critical text built from the oldest witnesses then known.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
A recent critical edition following documentary evidence closely.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
The reading of the majority of surviving manuscripts.
καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hebrews 5:8
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word καίπερ (kaiper) is a concessive particle meaning 'although' or 'albeit.' It is typically used with a participle and appears in several New Testament verses, including Philippians and Hebrews. The word is composed of elements that suggest a contrast or concession, indicating that something is true despite other circumstances.
καίπερ, concessive particle,
[in LXX: Pr 6:8, Wi 11:9, Jh 1:13, II-IV Mac11*;]
although: c. ptcp., Phl 3:4, He 5:8 7:5 12:17, II Pe 1:12.†
καίπερ [Treg. καί περ in Heb.; fr. Hom. Od. 7, 224 down |, conjunc., [originally even very much, οἵ. Donaldson ὃ 621; Biumlein p. 200 sq.; Kriiger 8 ὅθ, 13, 2; B. § 144, 23; W. § 45, 2 fin.], although; it is joined to a ptep. (in Grk. writ. sometimes also to an adj., so that ὧν must be supplied) : Phil. iii. 4; Heb. v. 8; vii. 5; xii. 17; 2 Pet. i. 12; contrary to ordinary usage [yet so occasionally in Grk. writ.] with a finite verb, καίπερ ἐστίν, Rev. xvii. 8 Ree. ; but since Grsb. καὶ wapeora [correctly παρέσται (see in πάρειμι)] has been restored after the best codd.
καίπερ CPHerm I. 8619 καινοῦ νομίσματοϊς : οἴ. 18, In P Heid 61 (iv/A.D.) (= Selections, p. 126) the writer addresses a Christian “brother” as δεσπότην kal κενὸν (1. καινὸν) (π)ά[τ]ρωῖνα. Τὰ καινότερον (like τὰ πάλαι, etc.), unless it is a mere mistake for τι, is the phrase for ‘‘news” in BGU III. 8215 (ii/a.p.) ἀνέβη εἰ[ς τ]ὴν πόλιν, ἵνα εἰδ[ῶ] τὰ καινότερον, followed by ὃ ὅταν ἣν (= 7, as often) τι καινότερον, εὐθέως σοι δηλζώ]σω : cf. ἃς 175. For the subst. καινισμός see P Lond 3545 (c. B.c. 10) (ΞΞ 11. p. 165) ἀποστάσεως καινισμὸν παραλογιεῖσθαι, and for the verb καινίζω see P Tor II. 71% μὴ προσέχειν τοῖς ἐπὶ χρειῶν τεταγμένοις και(νῶζειν τι, and Wiinsch 4/ 5%? (iii/A.p.) ὁρκίζω oe. . τὸν ποιοῦντα ἔκτρομον τὴν [γ]ῆν ἅπασί(αν καὶ) καινίζοντα πάντας τοὺς κατοικοῦντας (cf. Wisd 727). In MGr καινός is ‘‘literary’’: the New Testament in Pallis’ edition is ἡ νέα διαθήκη, which shows how…
Read the full entry →καίπερ (kaiper) — although.
καίπερ,
in [Refs 8th c.BC+] always with a word between (except καί περ πολλὰ παθόντα [Refs 8th c.BC+]; but one word in [Refs 5th c.BC+]
I. even, καὶ αὐτοί περ πονεώμεθα [Refs 8th c.BC+]
II. although, albeit, usually with participle, καὶ αὐτῇ περ νοεούσῃ [Refs 8th c.BC+]: so in later Poets, κ. ἀχνύμενος [Refs 5th c.BC+]participle must frequently be supplied, καὶ θεός περ [ὤν] [Refs 4th c.BC+]; γιγνώσκω σαφῶς, κ. σκοτεινὸς [ὤν], τήν γε σὴν αὐδὴν ὅμως [Refs 5th c.BC+]; also εἰ μέμονάς γε, καὶ ὀψέ περ [ἐρυόμενος],.. ἐρύεσθαι [Refs 8th c.BC+]; λέγεις ἀληθῆ, κ. ἐκ μακροῦ Χρόνου [λέγων] [Refs 5th c.BC+]; ἀλλ᾽ ἔστιν ὧν δεῖ, κ. οὐ πολλῶν ἄπο, ={καίπερ οὐ πολλῶν ὄντων}, [Refs 5th c.BC+]; κ. (to be read καίτοι) ἐκεῖνό γε ᾤμην τι εἶναι [Refs 5th…
καίπερ
kaiper
from 2532 and 4007; and indeed, i.e. nevertheless or
notwithstanding:--and yet, although.
see GREEK for 2532
see GREEK for 4007
καίπερ
Cj.
although
καίπερ kaiper 5x
though, although; Phil. 3:4; Heb. 5:8; 7:5; 12:17; 2 Pet. 1:12*
καίπερ although, albeit, mostly with a part., καίπερ πολλὰ παθών Od.; often divided, καὶ οὐκ ἀγαθόν περ ἐόντα Il.; καὶ κρατερός περ ἐών id. Il.; in Trag., with ὅμως added, καίπερ οὐ στέργων ὅμως id. Trag., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
5 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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
ἐπεὶ δ’ οὐδὲν ἤνυεν, ἀλλ’ ἐκεκώφηντο πρὸς ἅπαντα νομίζοντες αὐτὸν ἡττηθέντα φιλοικείου πάθους ἀρχιερέα μὲν τὸν ἀδελφὸν καταστῆσαι, τοῖς δ’ ἀδελφιδοῖς ἐγχειρίσαι τὴν ἱερωσύνην, δεινὸν οὐχὶ τοῦθ’ ὑπελάμβανε καίπερ ὂν δεινόν, ἀλλ’ ἐκεῖνο παγχάλεπον, εἰ…
καὶ τὰ μὲν προφάσει τῶν γάμων ὑπʼ αὐτοῦ γενόμενα καίπερ ὄντα χαλεπὰ κουφότερα ἔφασκε, χείρω δὲ τὰ μετὰ τοὺς γάμους καὶ ἅ τις ἂν ἔπαθεν ἐχθρὸς ἔφυγε.
Ἰωνᾶς Νινευΐταις καταστροφὴν ἐκήρυξεν: οἱ δὲ μετανοήσαντες ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν ἐξιλάσαντο τὸν θεὸν ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν, καίπερ ἀλλότριοι τοῦ θεοῦ ὄντες.
καὶ ἐρρωμένωι διευτυχεῖν· ἀνοικονομήτως ἀναστραφέντες μέχρι τοῦ νῦν ἐνεπόδισαν τὴν περὶ τῶν μαχαιρῶν ἐπιστολὴν καίπερ ἐπιτεταχότος τοῦ ἡγεμόνος γράψαι πολλαῖς ὁδοῖς χρησάμενοι, πλὴν ἐν τύπωι γέγονε· λοιπόν ἐστι χαραχθῆναι·
Ἡρώδης Ἡρακλείωι τῶι τιμιωτάτωι χαίρειν. γίνωσκέ με τῆι τρίτηι μηνὸς κατηντηκέναι εἰς Ἀλεξάνδρειαν καίπερ πολλὰ ἐκινδύνευσα ἀπὸ χειμῶνος σφοδροῦ κατὰ τοῦ βίου, ἀναδεδωκέναι δὲ αὐτῆι τῆι τρίτηι Ἀπίᾳ
παρακαλούμενος ὑπισχνεῖται δώσειν, δήλωσόν μοι. ἃς μέντοι δεδώκεις εἰς τοῦτο δραχμὰς κδ ἔπεμψά σοι, καίπερ Διονυσίου τοῦ ἀργυροκόπου κατασχόντος μου ὅλας δραχμὰς μ εἰς ἐνεχύρου λόγον τῆς πεμφθείσης σοι
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
2,408 occurrences in the New Testament, rendered 139 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 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
67 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.
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·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word υἱός (i.e., *huios*) means 'son' and is used broadly to refer to biological offspring, descendants, or figuratively to denote kinship. In the New Testament, it appears in various contexts, including titles for Jesus, such as 'Son of God' and 'Son of Man', as well as in expressions of spiritual relationships, like 'sons of God' referring to believers. The lexicons do not show significant disagreement on its meanings.
υἱός, -οῦ, ὁ, [in LXX very freq. and nearly always for בֵּן, Ge 4:17, al.; for בַּר, Da LXX TH 7:13, al.; etc. ;],
a son;
in the ordinary sense: Mt 10:37, Mk 9:17, Lk 1:13, al. mult.; omitted with the art. of origin (WM, § 30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Ac 13:22 (LXX); also c. gen. anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Ac 20:4; c. adj., προτότοκος, Lk 2:7; μονογένης, Lk 7:12; opp. to νόθος, Read the full entry →
υἱός (uhios) — son.
υἱός, ὁ
(written ϝηιός in Ἀρχ. Ἐφ. [Refs 6th c.BC+] —in earlier _Attic dialect_ and other Inscrr. inflected as a ῠ-stem (like πῆχυς), _nominative_ υἱύς (written huihus)[Refs]; dative υἱεῖ: dual υἱεῖ [Refs 5th c.BC+], written ηυιε in [Refs 5th c.BC+] are rejected by [Refs 2nd c.AD+], Thom.Mag.p.367 R., as not Attic dialect, though the two latter forms are used by later writers (as υἱέα [Refs 3rd c.BC+] is falsa lectio in [Refs 5th c.BC+] is mentioned as a form that would be regular by [Refs] —Homer uses _nominative_ υἱός (very frequently); genitive υἱοῦ only in [Refs 8th c.BC+], elsewhere υἱέο; dative υἱέϊ or υἱε; accusative υἱέα [Refs 8th c.BC+]: plural, nominative υἱέες [Refs 8th c.BC+]; dative υἱοῖσι (ν) only [Refs 8th c.BC+], belongs solely to later Epic dialect poets, as [Refs 3rd c.BC+] (υιυις lapis); accusative υἱύν [Refs]; genitive υἱέος [Refs…
Read the full entry →υἱός
huios
apparently a primary word; a "son" (sometimes of animals), used very
widely of immediate, remote or figuratively, kinship:--child, foal,
son.
υἱός, οῦ, ὁ
n.m.
a son, descendent
υἱός hyios 377x
a son, Mt. 1:21, 25; 7:9; 13:55 freq.; a legitimate son, Heb. 12:8; a son artificially constituted, Acts 7:21; Heb. 11:24; a descendant, Mt. 1:1, 20; Mk. 12:35; in NT the young of an animal, Mt. 21:5; a spiritual son in respect of conversion or discipleship, 1 Pet. 5:13; from the Hebrew, a disciple, perhaps, Mt. 12:27; a son as implying connection in respect of membership, service…
Read the full entry →υἱός υἱός, οῦ, ὁ, etc. A son, Lat. filius, Hom., etc.; υἱὸν ποιεῖσθαί τινα to adopt him as a son, Aeschin.; υἱεῖς ἄνδρες grown up sons, Dem.:—rarely of animals, NTest.
periphr., υἷες Ἀχαιῶν, for Ἀχαιοί, Il.; cf. παῖς.
Hom. sometimes makes the 1st syll. short, as if it were ὑός.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
382 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 376 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.
„ἐὰν δὲ γένωνται ἀνθρώπῳ δύο γυναῖκες, μία αὐτῶν ἠγαπημένη καὶ μία αὐτῶν μισουμένη, καὶ τέκωσιν αὐτῷ καὶ γένηται υἱὸς πρωτότοκος τῆς μισουμένης, ...
Ἀνώχου δὲ Ἰαράδης υἱὸς ἦν, ἐκ δὲ τούτου Μαρουῆλος, οὗ γίνεται παῖς Μαθουσάλας, τοῦ δὲ Λάμεχος, ᾧ παῖδες ὑπῆρξαν ἑπτὰ καὶ ἑβδομήκοντα ἐκ δύο γυναικῶν αὐτῷ φύντες Σελλᾶς καὶ Ἄδας.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
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, τὴν δʼ ἄλλην
, 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, τὴν δʼ ἄλλην
νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου
The Greek word μανθάνω (i.e., *manthanō*) means 'to learn' and is derived from a root meaning 'to learn' or 'to understand.' It encompasses learning through inquiry, practice, and experience, and appears in various contexts in the New Testament, such as in 1 Timothy and Philippians. The lexicons do not present significant disagreements, but they highlight different nuances of learning, from acquiring knowledge to developing habits.
μανθάνω,
[in LXX chiefly for למד;]
to learn, esp. by inquiry: absol., I Co 14:31, I Ti 2:11, II Ti 3:7; c. acc. rei, Jo 7:15 (sc. αὐτά), Ro 16:17, I Co 14:35, Phl 4:9, II Ti 3:14, Re 14:3; seq. quaes. indir., Mt 9:13; Χριστόν, Eph 4:20 (ICC, in l.); seq. ἀπό, c. gen. rei, Mt 24:32, Mk 13:28…
Read the full entry →μανθάνω; 2 aor. ἔμαθον; pf. ptep. μεμαθηκώς ; Sept. for ἼΞΩΣ [fr. Hom. down]; 10 learn, be apprised; a univ.: absol. to increase one’s knowledge, 1 Tim. ii. 11; 2 Tim. iii. 7; to be increased in knowledge, 1 Co. xiv. 31; ri, Ro. xvi. 17; 1 Co. xiv. 35; Phil. iv. 9; 2 Tim. iii. 14; Rev. xiv. 3; in Jn. vii. 15 supply αὐτά; foll. by an indir. quest., Mt. ix. 13; Χριστόν, to be imbued with the knowledge of Christ, Eph. iv. 20; τί foll. by ἀπό w. gen. of the thing furnishing the instruction, Mt. xxiv. 32; Mk. xiii. 28; ἀπό w. gen. of the pers. teaching, Mt. xi. 29; Col. i. 7; as in class. Grk. (cf. Kriiger § 68, 34, 1; B. § 147, 5 [ef. 167 (146) and ἀπό, II. 1 d.]); foll. by παρά w. gen. of pers. teaching, 2 Tim. iii. 14 cf. Jn. vi. 45; foll. by ἐν w. dat. of pers., in one i. 6. by his example [see ἐν, I. 3 b.], 1 Co. iv. 6 [ef. W. 590 (548 sq.); B. 394 sq. (338) ]. Ὁ. i. q. to hear, be…
Read the full entry →μανθάνω more,” and P Fay 1365 (iv/A.D.) ὅθεν μηδένα εὐλαβούμενοι μᾶλλον ἀπαντήσατε ἀπ᾽ ἑαυτῶν, “therefore heed no one rather than me and return from where you are” (Edd.). For the intensive μᾶλλον in the NT see Milligan on 1 Thess 4}. Mahyos. With this proper name (Jn 1819) we may compare a certain "Ippatos Μάλιχος, the only Semite name in a ii/A.p. inilitary letter published by Comparetti in 7761. Nic. Pp: 57 ff. : see the editor's note to #6, and cf. P Magd 15 verso (Buc. 221). Maun. For the later sense of ‘‘grandmother,” as in 2 Tim 15 (cf. 4 Macc 169), cf. P Rein 4914 (a.p. 215-6) (= Chrest. I. Ῥ- 243) pov μητρ[ὸς kal τῆ]ς μάμμης Av[p]nAXla[s. See also the letter addressed by Epicurus to a child Ex Vol. Hercul. 1768 (iii/B.c.) (= Selections, p. 5) εὖ δὲ motei]s καὶ od εἰἰ ὑ]γιαίνεις καὶ ἡ μ[ά]μμη [σ]ου, ‘it is well if you also and your grandmother are in good health,” P Oxy XIV.…
Read the full entry →μανθάνω (manthanō) — to learn.
μανθάνω,
[Refs 5th c.BC+]: future μᾰθήσομαι [Refs 6th c.BC+]; Doric dialect μᾰθεῦμαι uncertain in [Refs 3rd c.BC+]: aorist ἔμᾰθον [Refs 5th c.BC+]; Epic dialect ἔμμαθον [Refs 8th c.BC+]: perfect μεμάθηκα [Refs 6th c.BC+]pluperfect ἐμεμαθήκη[Refs]; 3rd.pers. singular ἐμεμαθήκει [Refs]; 3rd.pers. plural μεμαθήκεσαν [Refs 5th c.BC+]:—passive, used by good writers only in present, as [Refs 8th c.BC+]aorist forms μάθον, ἔμμαθες, ἔμμαθε:—learn, especially by study (but also, by practice, [Refs 4th c.BC+]; by experience, [Refs 8th c.BC+]: with infinitive, μάθον ἔμμεναι ἐσθλός [Refs 8th c.BC+]; ταλάντου τοῦτ᾽ ἔμαθεν for a talent, [Refs 5th c.BC+]; οἱ μανθάνοντες learners, pupils, [Refs 5th c.BC+]; μ. τὰ Ὁμήρου ἔπη learn by heart, [Refs 5th c.BC+]; μ. τί τινος learn from.., [Refs 5th c.BC+] Thgn.[same place]; μ. καθ᾽ Ὅμηρον Xenoph.[same place]; τι…
Read the full entry →μανθάνω
manthano
prolongation from a primary verb, another form of which,
matheo, is used as an alternate in certain tenses; to learn
(in any way):--learn, understand.
μανθάνω
v.
I learn, ascertain
μανθάνω manthanō 25x
to learn, be taught, Mt. 9:13; 11:29; 24:32; to learn by practice or experience, acquire a custom or habit, Phil. 4:11; 1 Tim. 5:4, 13; to ascertain, be informed, Acts 23:27; to understand, comprehend, Rev. 14:3
μανθάνω from Root ΜΑΘ to learn, esp. by inquiry; and in aor. to have learnt, i. e. to understand, know, Od., attic; ἀεὶ γὰρ ἡβᾶι τοῖς γέρουσιν εὖ μαθεῖν Aesch.; οἱ μανθάνοντες, learners, pupils, Xen.: —c. inf. to learn to do, learn how to do, Il., Aesch., etc.
to perceive by the senses, remark, notice, Hdt., Xen.:—with a part., μάνθανε ὤν, like ἴσθι ὤν, know that you are, Soph., etc.
to understand, comprehend, Aesch., etc.:—often in Dialogue, μανθάνεις; Lat. tenes? d'ye see?— Answ., πάνυ μανθάνω, perfectly! Ar.
in attic, τί μαθών; often begins a question, having learnt what? for what new reason? wherefore? id. Ar., etc.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
25 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 25 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 32 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.
ἐὰν δὲ τούτους δρασμῷ χρησάμενος καταλίπῃς, ὑποδέξεταί σε φιλόδουλος δεσπότης ἐπ’ ἐλπίσι χρησταῖς ἐλευθερίας καὶ οὐκ ἐκδώσει ἔτι τοῖς προτέροις δεσπόταις, μαθὼν παρὰ Μωυσέως δίδαγμα καὶ δόγμα ἀναγκαῖον, „μὴ παραδιδόναι παῖδα τῷ κυρίῳ, ὃς…
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,
μάθετε οὖν, τέκνα ἀγάπης, περὶ πάντων πλουσίως, ὅτι Ἀβραάμ, πρῶτος περιτομὴν δούς, ἐν πνεύματι προβλέψας εἰς τὸν Ἰησοῦν περιέτεμεν, λαβὼν τριῶν γραμμάτων δόγματα.
μου, ἐνέτυχον διὰ βιβλιδίων πλείστων Οὐάληνς τῷ ἐπιστρατηγήσαντι ἀξιοῦσα ἀκουσθῆναι· καὶ Οὐάλη ς δε, μαθὼν τὴν ἀξίωσίν μου διαφέρουσαν τῇ ἐπιστρατηγίᾳ, ἀνεδέξατο, διὰ πασῶν τῶν ὑπογραφῶν ἐκθεὶς τὴν διάγνωσιν.
κώμης Σοκνοπαίου Νήσου Παουήτι Παουήτιος ἐτῶν ὀγδοήκοντα τὸν ἑαυτῆς παῖδα ὄνομα Στοτοῆτις ἐπικαλούμενος Μύρωνα μαθεῖν τὴν γερδιακὴν τέχνην ἐπὶ μῆνας εἴκοσι ἀπὸ Τῦβι δεκάτης Αἰγυπτίων μηνὸς τοῦ ἐνεστῶτος κθ
Κερκεσοῦχα ἐλάϊνα φυτὰ ἀπεξηραμμένα καὶ ἐρίκινα, ἅπερ παραγενάμενος ἐνθάδε πρὸς τὸν καιρὸν τῆς συνκομιδῆς ἔμαθον ταῦτα ὑπὸ αὐτοῦ πεπρᾶχθαι, ἐφʼ οἷς μὴ ἀρκεσθεὶς πάλιν ἐπῆλθεν μετὰ τῆς γυναικὸς αὐτοῦ
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-GPN — Relative pronoun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
R-GPN Part of Speech: Relative pronoun Case: Genitive Number: Plural Gender: Neuter
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
πάσχω (paschō) means to suffer or be affected by something, often with a focus on negative experiences. It can also refer to positive experiences when qualified by an adjective. The New Testament frequently uses it in contexts of suffering, such as in Luke 22:15 and 1 Peter 2:19. The word is built from the root meaning to receive an impression, and it appears in various forms across Greek literature.
πάσχω,
[in LXX: Am 6:6 (חלה ni.), Wi 12:27, Si 38:16, al.;]
to suffer, be acted on, as opp. to acting, often limited by a word expressive of good or evil;
πάσχω; 2 aor. ἔπαθον : pf. πέπονθα (Lk. xiii. 2; Heb. ii. 18); fr. Hom. down; to be affected or have been affected, to feel, have a sensible experience, to undergo; it is a vox media— used in either a good or a bad sense; as, ὅσα πεπόνθασι καὶ ὅσα αὐτοῖς ἐγένετο, of perils and deliverance from them, Esth. ix. 26 (for AN); hence κακῶς πάσχειν, to suffer sadly, be in bad plight, of a sick person, Mt. xvii. 15 where L Tr txt. WH txt. x. ἔχειν (on the other hand, εὖ πάσχειν, to be well off, in good case, often in Grk. writ. fr. Pind. down). 1. in a bad sense, of misfortunes, to suffer, to undergo evils, to be afflicted, (so everywhere in Hom. and Hes.; also in the other Grk. writ. where it is used absol.): absol., Lk. xxii. 15; xxiv. 46; Acts i. 8; iii. 18; xvii. 3; 1 Co. xii. 26; Heb. ii. 18; ix. 26; 1 Pet. ii. 19 sq. 23; iii. 17; iv. 15,19; Heb. xiii. 12; ὀλίγον, a little while, 1 Pet. v.…
Read the full entry →πάσχω. For the neutral sense of this verb ‘fam acted upon,” “experience,” as in Mt 1715 (v. /.), cf. the common euphemism ἐάν te πάσχω with reference to death, e.g. P Eleph 23 (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος, P Petr [. 149 (4 Will—s.c. 237) ἐὰν δέ τι] ἀνθρώπινον πάσχω καταλιμπάνω τὰ ὑπίάρχοντα KTA., and P Ryl Il. 68% (B.c. 89) where ἐὰν μέν τι πάθω is contrasted with ἐὰν δὲ In a deed of divorce. P Flor Ζ (εν rive. περιγένωμαι, “11 survive.
πάσχω (paschō) — to suffer.
πάσχω,
[Refs 8th c.BC+]: imperfect ἔπασχον [Refs]: future πείσομαι [Refs 8th c.BC+]; Doric dialect 3rd.pers. singular παισεῖται [Refs 3rd c.BC+]: aorist ἔπᾰθον [Refs 8th c.BC+]: perfect πέπονθα [Refs 8th c.BC+]pluperfect ἐπεπόνθειν[Refs]; Attic dialect ἐπεπόνθη [Refs 5th c.BC+] (all the above tenses in [Refs 8th c.BC+], present and aorist only in [Refs 8th c.BC+]perfect πέπασθε (so [Refs 8th c.BC+]; feminine perfect participle πεπᾰθυῖα [Refs]; Doric dialect perfect πέποσχα [Refs 7th c.BC+]:—have something done to one, suffer, opposed to do, ὅσσ᾽ ἔρξαν τ᾽ ἔπαθόν τε [Refs 8th c.BC+]; δρᾶν καὶ πάσχειν, see at {δρά; πολλὰ μὲν.. πείσεσθαι}, πολλὰ δὲ ποιήσειν [Refs 5th c.BC+]passive of ποιέω compare [Refs 4th c.BC+] to be treated so and so by another, suffer it at his hands, ἃ πάσχοντες ὑφ᾽ ἑτέρων ὀργίζεσθε, ταῦτα τοὺς ἄλλους μὴ ποιεῖτε [Refs 5th…
Read the full entry →πάσχω,pavscw
"3958 pascho {pas'-kho} 包括 (patho {path'-o} 和 pentho {pen'-tho})
patho path'-o, and
pentho pen'-tho, used only in certain tenses for it
apparently a primary verb; to experience a sensation or impression
(usually painful):--feel, passion, suffer, vex.
πάσχω
v.
I am acted upon, suffer
πάσχω radical sense, to receive an impression from without, to suffer, as opp. to doing, ἔρξαν τ᾽ ἔπαθόν τε Od.; δρᾶν καὶ πάσχειν, etc.; ὁμοίως π. τινί to be in the same case with . . , Hdt.
the sense is often limited by some word expressing good or evil:
κακῶς πάσχειν to be ill off, in evil plight, unlucky, Od., etc.; κακῶς π. ὑπό τινος to be ill used, ill treated by . . , Aesch.; often with an adj., κακά, λυγρὰ π. Il., etc.; δεινὰ π. Dem.; also with a Subst., ἄλγεα π. etc., Hom.
εὖ πάσχειν to be well off, in good case, lucky, Theogn., etc.; also, to receive benefits, opp. to εὖ δρᾶν, Aesch., etc.; so, ἀγαθὰ π. Hdt., etc.
without a limiting word, it always refers to evil, being used for κακῶς or κακὰ π., μάλα πολλ᾽ ἔπαθον Od., etc.; μή τι πάθηις lest thou…
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
42 occurrences in the New Testament, rendered 18 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 40 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
οὐ γὰρ ὡς πέφυκεν ὁ θεὸς εὖ ποιεῖν, οὕτως καὶ τὸ γινόμενον εὖ πάσχειν, ἐπεὶ τοῦ μὲν αἱ δυνάμεις ὑπερβάλλουσι, τὸ δ’ ἀσθενέστερον ὂν ἢ ὥστε δέξασθαι τὸ μέγεθος αὐτῶν ἀπεῖπεν ἄν, εἰ μὴ διεμετρήσατο σταθμησάμενος εὐαρμόστως ἑκάστῳ τὸ ἐπιβάλλον.
καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
οὖν ἐστιν; ἐγὼ πεπεισμένος μου τῇ διανοίᾳ μηθὲν κακῷ ἢ πονηρῷ συνειδώς, δοκῶ μηδὲν παθεῖν· ὃ ἐὰν οὖν ἐφίδω πῶς μου τὰ πραγμάτια χωρεῖ πάλιν σοι δηλώσω, κύριε· οἶδα
r Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχων ἑκάστοτε ὑπὸ Ἑκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης ὅστις πολλὰ μὲν καὶ
Αὐρηλίῳ Ἀντωνείνῳ ἑκατοντάρχῳ παρὰ Στοτοήτιος Ἀγχώφεως ἀπὸ κώμης Σοκνοπαίου Νήσου. βίαν πάσχω ἑκάστοτε ὑπὸ Ἐκύσεως ἐπικαλουμένου Εὐπορᾶ τινος ἀπὸ τῆς αὐτῆς κώμης, ὅστις πολλὰ μὲν καὶ
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ὑπακοή (i.e., *hupakoe*) means 'obedience' and is derived from the verb ὑπακούω. It encompasses the idea of compliance or submission, particularly in relation to God's commands. The New Testament uses it in various contexts, including obedience to Christ and the faith. Notably, it appears in Romans and 1 Peter.
† ὑπακοή, -ῆς, ἡ
(< ὑπακούω),
[in LXX: II Ki 22:36 (עֲנָוָה); in Aq.: ib. 23:23 * ;]
obedience (opp. to παρακοή);
in general, absol., εἰς ὑ., Ro 6:16; c. gen. subjc., II Co 7:15 10:6, Phm 21; c. gen. obj., Ro 1:5 (Lft, Notes, 246) 16:26, I Pe 1:22; τ. Χριστοῦ, II Co 10:5.
ὑπ-ακοή, -ῆς, ἡ, (fr. ὑπακούω, 4: v-), obedience, compliance, submission, (opp. to παρακοή) : 8050]. εἰς ὑπακοήν, unto obedience i. 6. to obey, Ro. vi. 10 [ef. W. 612 (509); B. § 151, 28d.]; obedience rendered to any one’s counsels: with a subject. gen., 2 Co. vii. 15; x. 6; Philem. 21; with a gen. of the object, —of the thing to which one submits himself, τῆς πίστεως (see πίστις, 1 Ὁ. a. p. 513°), Ro. i. 5; xvi. 26; τῆς ἀληθείας, 1 Pet. i. 22; of the person, τοῦ Χριστοῦ, 2 Co. x.5; the obedience of one who conforms his conduct to God’s commands, absol. 1 Pet. i. 2; opp. to ἁμαρτία, Ro. vi. 16; τέκνα ὑπακοῆς, i. Θ. ὑπήκοοι, 1 Pet. i. 14; with a subjective gen. Ro. xv. 18; an obedience shown in observing the requirements of Christianity, ὑπ. ὑμῶν, i. 6. contextually, the report concerning your obedience, Ro. xvi.19; the obedience with which Christ followed out the saving purpose of God…
Read the full entry →ὑπακοή. According to Grimm-Thayer this subst. = ‘‘ obedience” (Rom 615, a/.) ‘is not found in prof. auth.,”” but we may cite, though it is late, P Strass I. got! (A.D. 569) μεθ᾽ ὑπίερτάτης ἀρετῆς καὶ ὑπακοῆς ἐν πᾶσι το] [ς] ὀφελίμοις ἔργοις τε καὶ λόγοις. The word is found in Ev. Petr. 9 καὶ ὑπακοὴ ἠκούετο ἀπὸ σταυροῦ [ὅ]τι Nai, where Swete understands it as = ‘‘ response” or ‘‘refrain,’’ in accordance with a common use of the verb in early Christian literature.
ὑπακοή (hupakoē) — obedience.
ὑπᾰκοή, ἡ,
(ὑπακούω) obedience, [NT+6th c.AD+]; answer to prayer, [LXX]
ὑπακοή
hupakoe
from 5219; attentive hearkening, i.e. (by implication) compliance or
submission:--obedience, (make) obedient, obey(-ing).
see GREEK for 5219
ὑπακοή, ῆς, ἡ
n.f.
obedience
ὑπακοή hypakoē 15x
a hearkening to; obedience, Rom. 5:19; 6:16; 1 Pet. 1:14; submissiveness, Rom. 16:19; 2 Cor. 7:15; submission, Rom. 1:5; 15:18; 16:26; 2 Cor. 10:5; Heb. 5:8; 1 Pet. 1:2, 22; compliance, Phlm. 21
ὑπακοή ὑπα^κοή, ἡ, ὑπακούω obedience, 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
→ General scriptures concerning Ge 18:19; Ex 19:5; 20:6; 24:7; Nu 9:23; 14:24; De 5:10; Jos 14:6-14; 22:2; 24:24; 1Ki 3:14; 2Ki 18:6; 21:8; Ne 1:5; Ps 1:2; 18:44; 25:10; 99:7; 103:17,18,20,21; 111:10; 112:1; 119:2,4-6,8,10,15,16,22,30,31,33,44,45,55,56,59,60,72,77,87, 97,100-102,104-106,109,112,129,167,168; 143:10; Pr 1:33; 19:16; 28:7;
14 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 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
λάβωμεν Ἐνώχ, ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς μετετέθη, καὶ οὐχ εὑρέθη αὐτοῦ θάνατος.
καὶ συνπνεῖν εἰς πάντα τὰ ἁρμόττοντα ἔργα τῇ ἡμῶν τέχνῃ, μετὰ πάσης ὑποταγῆς καὶ ὑπακοῆς παρʼ ἀλλήλων εἰς ἀλλήλους ἐν ἅπασι καλοῖς καὶ ὠφελίμοις ἔργοις τε καὶ λόγοις ἀμέμπτως
καὶ συνευγνωμονεῖν ὑμῖν ἐν ἅπασι τοῖς προσταχθησομένοις καὶ ἐμπιστευθησομένοις αὐτῷ μεθʼ ὑπερτάτης ἀρετῆς καὶ ὑπακοῆς ἐν πᾶσι τοῖς ὀφελίμοις ἔργοις τε καὶ λόγοις ἀκαταγνώστως καὶ ἀποκαταστῆσαι ὑμῖν πάντα ἀβλαβῶς