James 1:22 — Word Study
N1904Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
BSAdo beginomai▸ [become, come into being] howeverde doerspoiētēs [those who obey, put into practice] of [the] wordlogos [Logos, the divine message] andkai notmē [merely] onlymonon hearersakroatēs [listeners, those who only pay attention] deceivingparalogizomai▸ [if not, lest, will be, become, misleading, blinding] yourselves.heautou [your own selves, spiritually]
| Greek | English | Parsing |
|---|---|---|
| Γίνεσθε | do be | Verb, present, no voice stated |
| δὲ | however | Conjunction |
| ποιηταὶ | doers | Noun, nominative, plural |
| λόγου | of [the] word | Noun, genitive, singular |
| καὶ | and | Conjunction |
| μὴ | not | Particle, negative |
| μόνον | only | Adverb |
| ἀκροαταὶ | hearers | Noun, nominative, plural |
| παραλογιζόμενοι | deceiving | Verb, present, no voice stated |
| ἑαυτούς. | yourselves. | Reflexive pronoun, second person, accusative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves. |
| KJV | But be ye doers of the word, and not hearers only, deceiving your own selves. |
| ASV | But be ye doers of the word, and not hearers only, deluding your own selves. |
| YLT | and become ye doers of the word, and not hearers only, deceiving yourselves, |
| WEB | But be doers of the word, and not only hearers, deluding your own selves. |
| BBE | But be doers of the word, and not only hearers of it, blinding yourselves with false ideas. |
Where they part company is παραλογιζόμενοι — see How Translations Differ.
The sentence consists of a main clause followed by a contrast and a result clause, clearly outlining the expectation and consequence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectποιητής
verbγίνομαι
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 — James 1:22
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 — Practical Faith in Actiongenerated
James 1:22 emphasizes the necessity of acting on God's word. James contrasts mere listeners with those who implement the teachings, indicating that true faith is demonstrated through actions. This teaching aligns with the broader message of the epistle, which calls for a faith that is alive and active, echoing the sentiments found in Matthew 7:21 and Matthew 28:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 4:17 | Anyone, then, who knows the right thing to do, yet fails to do it, is guilty of sin. |
| 2 | Matthew 7:21–25 | Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven. |
| 3 | Matthew 12:50 | For whoever does the will of My Father in heaven is My brother and sister and mother.” |
| 4 | Matthew 28:20 | and teaching them to obey all that I have commanded you. And surely I am with you always, even to the end of the age.” |
| 5 | Luke 6:46–48 | Why do you call Me ‘Lord, Lord,’ but not do what I say? |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — ποιητής, poiētēsgenerated
The word ποιηταὶ (poiētai) is a noun meaning 'doers' or 'those who act.' It is derived from the verb ποιέω (to do or make), indicating individuals who put their beliefs into practice. This term is used in contexts that highlight the importance of action in faith, as seen in Romans 2:13.
In this verse, James uses the term to stress that hearing the word of God is insufficient without corresponding action. The imperative nature of the verb suggests a call to become actively engaged in living out one's faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which states, 'Be doers of the word, and not hearers only.' The KJV and ASV echo this sentiment, emphasizing the need for action.
Where translations differ, the BSB uses 'deceiving' while the BBE opts for 'blinding.' This highlights a variation in how the consequences of inaction are described, with some versions focusing on self-deception and others on a more severe form of misguidance.
Sentence Structuregenerated
The main clause is introduced by the imperative verb Γίνεσθε, become, which governs the entire statement. It is followed by a predicate that describes what the audience should become: doers of the word.
The structure includes a subordinate clause indicating the contrast between doers and mere hearers, emphasizing the importance of action in the life of a believer.
Septuagint Backgroundgenerated
In the Septuagint, the word λόγου (logos), meaning "of [the] word," is used to translate the Hebrew דָּבָר (dabar), which also means "speech" or "word." This choice emphasizes the importance of not just hearing the word but actively engaging with it as a guiding principle in life.
The word μὴ (mē), meaning "not," translates the Hebrew אַל (al), which serves as a strong negation. Additionally, μόνον (monon), meaning "only," corresponds to the Hebrew בַּד (bad), indicating separation or exclusivity. Together, these choices reinforce the idea that merely hearing the word is insufficient; one must act upon it to avoid self-deception.
In plain words — the whole versegenerated
James 1:22 teaches that we should not just listen to God's word but actively do what it says. If we only listen without acting, we are fooling ourselves.
Frequently Asked Questionsgenerated
Being a doer of the word means actively following and implementing the teachings of the Bible in daily life.
Listening alone is insufficient because true faith is demonstrated through actions; merely hearing the word without application leads to self-deception.
You can become a doer of the word by studying the Bible, understanding its teachings, and making a conscious effort to apply them in your actions and decisions.
The consequences include misleading oneself and failing to live out the faith that one professes, which can lead to spiritual stagnation.
Reflection Questionsgenerated
- In what areas of my life do I need to put my faith into action?
- How can I ensure that I am not just hearing God's word but actively doing it?
- What steps can I take to encourage others to be doers of the word?
- How does this verse challenge my understanding of faith and action?
The early church on this verse — how the Fathers read it
Early church writers reflect on the importance of acting on God's word, as seen in their interpretations of this verse.
James did not say “of the words” but “of the Word,” in spite of the fact that there are so many words from the Holy Scriptures which are venerated in the church.Early Church Fathers on James 1 →
Neither I nor any other preacher can see into your hearts … but God is looking, for nothing can be hidden from him.… Do not deceive yourselves by coming eagerly to hear the Word and then failing to do it.Early Church Fathers on James 1 →
Another brother spoke with the same Theodore, and he began to talk about matters of which he had no experience. Theodore said to him, ‘You’ve not yet found a ship to sail in, nor put your luggage aboard, nor put out to sea,Early Church Fathers on James 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 1:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut be ye doers of the word,.... And they are such, who spiritually understand it; gladly receive it; and from the heart obey it, and make a sincere and ingenuous profession of it; and who submit to
Read John Gill on James 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut be ye doers of the word, and not hearers only, deceiving your own selves.
Read Robert Jamieson on James 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut be ye doers of the word; the same as doers of the work, , namely, which the word prescribes; q.d. Receive the word by faith into your hearts, and bring forth the fruit of it in your lives: see . And not hearers only; not contenting yourselves with a bare hearing the word, though it have no influence upon you. Deceiving your own selves; playing the sophisters with, or putting a fallacy upon, yourselves; particularly, persuading yourselves into a good opinion of your state, merely because of your being hearers of the word, .
Read Matthew Poole on James 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 But be ye doers of the word, and not hearers only, deceiving your own selves. Ver. 22. And not hearers only] The Panotii in Scythia are said to have such large ears, as that therewith they cover their whole bodies. (Isidore.) Such are our hearers only. Deceiving your own souls] Either as by false reckoning or false reasoning; Gr. παραλογιζομενοι, putting paralogisms and fallacies upon yourselves. For hypocrites may easily deceive not others only, but themselves too; as a drunken stage player, that in his drunkenness acting a king’ s part, thinks himself a king indeed.
Read John Trapp on James 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Doers of the word.—Acting up to the full of their knowledge, whether gained by the spoken or the written Word of God. There is a force in the original sentence, which our own language cannot supply. The term “deceiving” is the contrary of that rendered “word,” and means its corruption; the Word which is the source of knowledge and life may be so handled as to cause error and death. No acquaintance with the Bible, apart from the practice of its precepts, will avail the Christian any more than it did the Jew. “For not the hearers of the law are just before God, but the doers shall be justified” (Romans 2:13). Those who deceive themselves may not altogether be hypocrites; there is a…
Read Charles John Ellicott on James 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. But be ye doers of the word] They had heard this doctrine; they had believed it; but they had put it to no practical use. They were downright Antinomians, who put a sort of stupid, inactive faith in the place of all moral righteousness. This is sufficiently evident from the second chapter. Deceiving your own selves.] παραλογιζομενοιεαυτους. Imposing on your own selves by sophistical arguments; this is the meaning of the words. They had reasoned themselves into a state of carnal security, and the object of St. James is, to awake them out of their sleep.
Read AdamClarke on James 1 →CambridgeThe Cambridge Bible for Schools and Colleges22–25. Doers and Hearers22. But be ye doers of the word, and not hearers only] The thought is the same, though illustrated by a different similitude, as that of the closing verses of the Sermon on the Mount (Matthew 7:24-28). The reference to the “hearers of the word” confirms the explanation given above of the Word of the Truth. It is not primarily the written word, for then we should have the “reader,” not the “hearer,” nor Christ as the Incarnate Word, but the spoken message from God to the soul of man—“Be ye doers;” literally, “become,” as though life were a continued process of such “becoming,” the condition not being that in which men find themselves by nature.deceiving your own…
Read Cambridge on James 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut be ye doers of the word, and not hearers only - Obey the gospel, and do not merely listen to it. Compare Matthew 7:21.
Read Albert Barnes on James 1 →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
Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves.
But be doers of the word, and not only hearers, deluding your own selves.
Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves.
But be sure you live out the message and do not merely listen to it and so deceive yourselves.
Tyndale line
But be ye doers of the word, and not hearers only, deceiving your own selves.
But be ye doers of the word, and not hearers only, deluding your own selves.
But be ye doers of the word, and not hearers only, deluding your own selves.
But be ye doers of the word, and not hearers only, deceiving your own selves.
And be ye doers of the word, and not hearers onely, deceiuing your owne selues.
Strictly literal
But be ye doers of [the] word and not hearers only, beguiling yourselves.
and become ye doers of the word, and not hearers only, deceiving yourselves,
and become doers of the word, and not hearers only, deceiving yourselves,
Be doers of the word and not only hearers, deceiving yourselves.
From the Latin
But be ye doers of the word, and not hearers only, deceiving your own selves.
Simplified
But do what the word says—don't just listen to it and delude yourselves.
But be doers of the word, and not only hearers of it, blinding yourselves with false ideas.
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.
Estote autem factores verbi, et non auditores tantum : fallentes vosmetipsos.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܘܘ ܕܝܢ ܥܒܘܕܐ ܕܡܠܬܐ ܘܠܐ ܫܡܘܥܐ ܒܠܚܘܕ ܘܠܐ ܬܛܥܘܢ ܢܦܫܬܟܘܢ
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.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
The standard critical text of the New Testament.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
The previous edition, still widely cited.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ — ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
The Society of Biblical Literature edition, freely licensed.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ — ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
The edition that turned scholarship toward the earliest manuscripts.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ — ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
An independent critical text built from the oldest witnesses then known.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
A recent critical edition following documentary evidence closely.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
The reading of the majority of surviving manuscripts.
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
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 |
|---|---|---|
| μόνον only | NA28, NA27, Tyn, TR, Byz | SBL, WH, Treg |
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 James 1:22
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.
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-PNM-2P — Verb · present · no voice stated · imperative · second person · pluralpresent no voice stated imperative — an action in progress.
V-PNM-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: second Number: Plural
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ποιητής (i.e., *poietēs*) is derived from ποιέω and generally means a maker or doer. It specifically refers to a poet in literary contexts, but can also denote someone who performs actions, such as obeying laws. The New Testament uses it to describe both poets and those who act according to the law.
** ποιητής, -οῦ, ὁ
(< ποιέω),
[in LXX: I Mac 2:67*;]
in cl., a maker, author.
Esp., a poet: Ac 17:28.
Later, a doer: τ. νόμου, Ro 2:13, Ja 4:11 (I Mac 2:67); ἔργου, Ja 1:25; λόγου, Ja 1:22, 23.†
ποιητής, -οὔ, ὁ, (ποιέω) ; 1. amaker, producer, author, (Xen., Plat., al.). 2. a doer, performer, (Vulz. factor): τοῦ νόμου, one who obeys or fulfils the law, Ro. ii. 13; Jas. iv. 11; 1 Mace. ii. 67, (see ποιέω, II. a.) 5; ἔργου, Jas. i. 25; λόγου, Jas. i. 22, 23. 3. a poet: Acts xvii. 28 ([{Hadt. 2, 53, ete.], Aristoph., Xen., Plat., Plut., al.).
ποιητής readily passes into the special meaning ‘‘poet,’’ like ἐς maker ” Scottzce : see the reff. in Herwerden εχ. s.v., and add Preisigke 595 (ii/A.D.) IL(ovBAtov) Αἰλίου Τλαυκίου ποιητοῦ γενομένου ἐξηγητοῦ, 7. 1005 Νεμεσιανὸς πολίτης τοῦ θείου ποιητοῦ “Ομήρου, and Cagnat IV. 827° Σεκοῦνδον παντὸς] μέτρου πυητὴν ἄριστον.
ποιητής (poiētēs) — doer.
ποι-ητής, οῦ, ὁ,
maker, μηχανημάτων [Refs 5th c.BC+]; ζῴων, of the painter, [Refs]; inventor, θεῶν [Refs]lawgiver, [Refs]
2. workman, [Refs 3rd c.BC+]
II. composer of a poem, author, π. κωμῳδίας [Refs 5th c.BC+]: absolutely, poet, [Refs 5th c.BC+]; Homer was called ὁ π., [Refs 5th c.BC+]; so also Hesiod, [Refs 5th c.BC+]
II. b composer of music, [Refs 5th c.BC+]
II.2. author of a speech, opposed to deliverer of it, π. λόγων [Refs 5th c.BC+]
ποιητής
poietes
from 4160; a performer; specially, a "poet"; --doer, poet.
see GREEK for 4160
ποιητής, οῦ, ὁ
n.m.
a doer, performer, poet
ποιητής poiētēs 6x
a maker; the maker or author of a song or poem, a poet, Acts 17:28; a doer; a performer of the enactments of a law, Rom. 2:13
ποιητής one who makes, a maker, Xen., etc.
the maker of a poem, a poet, Hdt., etc.
generally, a writer, Plat.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
6 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
προελευσομένους ἡμᾶς ὅπου ἐὰν ὁ κύριος ἡμῶν Γναῖος Οὐηργίλλις Καπίτων τὸν τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς τὸ ἐκ τῆς ἐκείνου δικαιοδοσίας τυχεῖν αὐτὸν τῆς ἁρμοζούσης τιμωρίας. εὐτύχει.
ἵνʼ εἰδότες παραγένωνται ὅπου ἐὰν ὁ κύριος ἡγεμὼν Τιβέριος Κλαύδιος Βάλβιλλος τὸν ἔνγιστα διαλογισμὸν ποιῆται πρὸς τὸ διὰ τῆς ἐκείνου ἐντεύξεως τυγχάνειν ἐμὲ μὲν τῶν δικαίων, αὐτοὺς δὲ τῶν
τοῖς … εμ … ιμενοις ὑπαρχοῦσι ἐκχωρεῖν ἐκ τούτων ἐν ἡμέραις … μετὰ ταύτας ποίηται τὰ τῆς ἐμβαδείας κατὰ τὰ προστεταγμένα Γαίῳ Σεπτιμίῳ Οὐεγέτῳ Ἐξάκων … ρμο … ου
λόγος (logos) is a Greek word meaning 'word' or 'speech,' derived from the verb λέγω (lego). It encompasses a range of meanings including a saying, statement, discourse, or even the inward thought itself. In the New Testament, it often refers to the word of God or teachings, appearing in verses like Matthew 8:8 and John 1:1. The lexicons do not show significant disagreement regarding its meanings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →λόγος, -ου, ὁ (< λέγω),
[in LXX chiefly for
דָּבָר, also for אֵמֶר, מִלָּה, etc.;]
Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum.
a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.
λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον…
Read the full entry →λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το…
Read the full entry →λόγος (logos) — word.
λόγος, ὁ,
verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:
I. computation, reckoning (compare λέγω (B) II).
I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]
I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th…
λόγος
logos
from 3004; something said (including the thought); by implication, a
topic (subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specially, (with the article in
John) the Divine Expression (i.e. Christ):--account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove,
say(-ing), shew, X speaker, speech, talk, thing, + none of these
things move me, tidings, treatise, utterance, word, work.
see GREEK for 3004
λόγος, ου, ὁ
n.m.
a word, speech, divine utterance, analogy
λόγος logos 330x
a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37;
λόγος λόγος, ὁ, λέγω3 (A) the word or that by which the inward thought is expressed, Lat. oratio; and, (B) the inward thought itself, Lat. ratio.
Lat. vox, oratio, that which is said or spoken:
a word, pl. words, i. e. language, talk, Hom., etc.; λόγου ἕνεκα, Lat. dicis causa, merely for talking's sake, Plat.; λόγῳ in word, in pretence, opp. to ἔργῳ (in deed, in reality), Hdt., attic
a word, saying, statement, Thuc.: an oracle, Pind., Plat.:— a saying, maxim, proverb, Pind., Aesch.
an assertion, promise, Soph.
a resolution, κοινῷ λ. by common consent, Hdt.
a condition, ἐπὶ λόγῳ τοιῷδε id. Hdt.
a command, Aesch.
speech, discourse, conversation, εἰς λόγους ἐλθεῖν, συνελθεῖν, ἀφικέσθαι τινί Hdt., attic; λόγου μεῖζον, κρεῖσσον beyond expression, Hdt., Thuc.; λόγου ἄξιον worth mention…
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
332 occurrences in the New Testament, rendered 29 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 331 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 536 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ἔτους λε Μεσορὴ ἰδίου λόγου Δρύτωνος. ἐκ τῆς νήσου πρὸς Λαμένθιν δέδωκα πυροῦ ιδ κριθῆς β ἐμβαδικὸν δραχμὰς λ
Μοσχίων Πετεαρσένθει χαίρειν. ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ
Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς ὁ Ὥρου πατὴρ καὶ ὁ αὐτὸς Ὧρος εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
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
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle 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 μόνος (i.e., *monos*) means 'alone' or 'only.' It can describe someone who is solitary or forsaken, and it is used in various grammatical forms, including as an adjective and adverb. In the New Testament, it appears in contexts emphasizing solitude or exclusivity, such as in Matthew 12:4 and John 5:44. The word can also imply being the sole example of something, as seen in references to God as the 'only God'.
μόνος, -η, -ον,
[in LXX chiefly for לְבַד;]
adj., alone, solitary, forsaken: c. verb., Mt 14:23, Mk 6:47, Lk 9:36, al.; c. pron., Mt 18:15, Mk 9:2, al.; c. subst., Mk 9:8, Lk 4:8, al.; pleonast., οὐκ . . . εἰ μὴ μ., Mt 12:4, Lk 6:4, al.; attrib., only, (ὁ) μ. θεός, Jo 5:44 17:3, Ro 16:27, I Ti…
Read the full entry →μόνος, -η,-ον, Sept. chiefly for 739, [fr. Hom.down]; 1. an adjective, alone (without a companion) ; a. with verbs: εἶναι, εὑρίσκεσθαι, καταλείπεσθαι, etc., Mt. xiv. 23; Mk. vi. 47; Lk. ix. 36; Jn. viii. 9; 1 Th. iii. 1; added to the pronouns ἐγώ, αὐτός, ov, etc.: Mt. xviii. 15; Mk. ix. 2; Lk. xxiv. 18; Ro. xi. 3; xvi. 4, ete. b. it is joined with its noun to other verbs also, so that what is predicated may be declared to apply to some one person alone [ef. W. 131 (124) note]: Mt. iv. 10; Lk. iv. 8; xxiv. 12 [Τ᾿ om. L Tr br. WH reject the vs.]; Jn. vi. 22; Heb. ix. 7; 2 Tim. iv. 11; with a neg. foll. by ἀλλά, Mt. iv. 4. ὁ μόνος θεός, he who alone is God: Jn. v.44; xvii. 3; Ro. Xvi. 27; ὁ μόνος δεσπότης, Jude 4. οὐκ... εἰ μὴ μόνος: Mt. xii. 4; xvii. 8; xxiv. 36; Lk. vi.4; οὐδεὶς - -. εἰ μὴ μόνος, Phil. iv. 15. i. q. forsaken, destitute of help, Lk. x. 40; Jn. viii. 16; xvi. 32, (Sap. x.…
Read the full entry →μόνος genitus), and is common in the LXX in this sense (e.g. | Judg 11", Ps 21 (22)*1, 24 (25)'*, Tob 315}. It is similarly used in the NT of ‘‘only” sons and daughters (Lk γ13, 3%, 9**), and is so applied in a special sense to Christ in Jn 1414, 3% 12, τ Jn 4°, where the emphasis is on the thought that, as the “ only ” Son of God, He has no equal and is able fully to reveal the Father. We cannot enter here into the doctrinal aspects of the word, or into a discussion on the sources, Orphic or Gnostic, from which John is sometimes supposed | to have drawn his use of it, but reference may be made to the art. by Kattenbusch ‘Only Begotten” in Hastings’ DCG ii. p. 281f. where the relative literature is given. A few exx. of the title from non-Biblical sources will, however, be of interest. In an imprecatory tablet from Carthage of iii/A.D., Witnsch AF p. 1857, we find—dpxitw σε τὸν θεὸν - +…
Read the full entry →μόνος (monos) — alone.
μόνος, η, ον,
Epic dialect and Ionic dialect μοῦνος, the only form used by [Refs 8th c.BC+] both in iambic and Lyric poetry, by [Refs 5th c.BC+]: Doric dialect μῶνος [Refs 3rd c.BC+]:— alone, solitary, μοῦνος ἐὼν πολέσιν μετὰ Καδμείοισιν [Refs 8th c.BC+]; φυγὴ μόνου πρὸς μόνον [Refs 3rd c.AD+]
2. with genitive, σοῦ μόνος bereft of thee, without thee, [Refs 5th c.BC+]
II. only, μοῦνον Λαέρτην Ἀρκείσιος υἱὸν ἔτικτε, μοῦνον δ᾽ αὖτ᾽ Ὀδυσῆα πατὴρ τέκεν [Refs 8th c.BC+]; χοίνικος μόνας ἁλῶν for a gallon of salt only, [Refs 5th c.BC+]; single, οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλὰ.. δύω [Refs 8th c.BC+]; εἷς μοῦνος or μόνος, [Refs 8th…
μόνος
monos
probably from 3306; remaining, i.e. sole or single; by implication,
mere:--alone, only, by themselves.
see GREEK for 3306
μόνος, η, ον
Adj
only, solitary, desolate
μόνος μόνος, epic and ionic μοῦνος, η, ον alone, left alone, forsaken solitary, Lat. solus, Hom., etc.; μοῦνος ἐών id. Hom.; μούνω ἄνευθ᾽ ἄλλων Od.
c. gen., μόνος σοῦ without thee, Soph.; also, μοῦνος ἀπό τινος Hhymn., Soph.
alone, only, μοῦνος παῖς υἱός an only son. Hom.; εἷς μόνος, μόνος εἷς Hdt., Soph.
c. gen., μοῦνος πάντων ἀνθρώπων alone of all men, Hdt.; μόνος ἀνδρῶν Soph., etc.
Sup. μονώτατος, the one only person, one above all others, Ar., Theocr.
adv. μόνως, only, Thuc., Xen.
the common adv. is μόνον, alone, only, Lat. solum, Hdt., attic; οὐχ ἅπαξ μ. Aesch.
only, Lat. modo, with an imperat., ἀποκρίνου μ. Plat.; μή με καταπίῃς μ. Eur.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
112 occurrences in the New Testament, rendered 7 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 47 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 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
οὐδὲ γὰρ πᾶσαν ἐκεῖνος ἔφθη λαβεῖν τὴν ἀναγραφήν, ἀλλὰ μόνα τὰ τοῦ νόμου παρέδοσαν οἱ πεμφθέντες ἐπὶ τὴν ἐξήγησιν εἰς τὴν Ἀλεξάνδρειαν·
προσέχετε ἀκριβῶς: Καὶ φαγέτωσαν οἱ ἱερεῖς μόνοι πάντες τὸ ἔντερον ἄπλυτον μετὰ ὄξους.
παρακομιζομένων εἰς Φιλαδέλφειαν συνέφη διαφωνῆσαι δικέλλας ιε. Εὐκλῆς δέ με ὁ οἰκονόμος ἀναγκάζει ἀποκαταστῆσαι μόνον. ἐμοὶ δὲ προσοφείλεται ὀψώνιον τοῦ β ἔτους μηνῶν δ καὶ τοῦ γ ἔτους μηνῶν
ἀγορὰς καὶ τοῦ … ἐνιαυτοῦ εἰς τὴν κράστιν τῶν ἵππων … ἐλαττουμένων ἡμῶν οὐ μόνον παρὰ τοὺς ἄλλους ἐν τῶι ἐν Πτολεμαΐδι ὑπαίθρωι ἱππεῖς, ἀλλὰ καὶ τοὺς τεταγμένους ἐν
σπάθια δ ὁ αὐτὸς σπάθια β ὁ αὐτὸς καὶ Καμπὸλ σπάθια β ὁ αὐτὸς μόνος κεράμια β ζήτει ὁ αὐτὸς καὶ Ἁτρῆς εἰς λόγον ἀποχῆς σπάθια β καὶ δέλφακα
The Greek word ἀκροατής (i.e., *akroatēs*) means 'a hearer' or 'listener.' It is derived from the verb ἀκροάομαι (to listen) and is used in contexts referring to those who listen to public speakers or teachings, such as in Romans 2:13 and James 1:22-25. The term can also imply a disciple or pupil, indicating a broader range of listening roles.
ἀκροατής, -ov, 6, (ἀκροάομαι, [see the preceding word]), a hearer: τοῦ νόμου, Ro. ii. 13; τοῦ λόγου, Jas. i. 22 sq. 25. (Thuce., Isocr., Plat., Dem., Plut.)
ἀκροατής. The verb occurs in the magic papyrus P Lond I. 46177 (iv/A.D.) (=I. p. 70) φρικτὸς μὲν ἰδεῖν, φρικτὸς δὲ
ἀκροατής (akroatēs) — hearer.
ἀκρο-ᾱτής, οῦ, ὁ,
hearer, of persons who come to hear a public speaker, [Refs 5th c.BC+]; disciple, pupil, [Refs 4th c.BC+]
II. reader, [Refs 1st c.AD+]
ἀκροατής
akroates
from akroaomai (to listen; apparently an intensive of 191); a hearer
(merely):--hearer.
see GREEK for 191
ἀκροατής, οῦ, ὁ
n.m.
a hearer of, a listener to
ἀκροατής ἀκροάομαι a hearer, Lat. auditor, Thuc., etc.: a disciple, Arist.
a lecturer, Plut.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
→ General scriptures concerning Eze 33:30-32; Mt 7:24-27; 13:14,15,19-23; Lu 6:49; 8:11-15; Ro 2:13; Jas 1:19,22-25
4 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὡς δέον καὶ σιωπᾶν τοὺς μηδὲν ἄξιον ἀκοῆς ἐροῦντας καὶ λέγειν τοὺς ἔρωτι σοφίας θείῳ πεπιστευκότας καὶ μὴ μόνον λέγειν σὺν ἠρεμίᾳ, ἀλλὰ καὶ μετὰ κραυγῆς μείζονος ἐκβοᾶν, οὐ στόματι καὶ γλώττῃ, δι’ ὧν ἀέρα λόγος ἔχει σφαιρούμενον αἰσθητὸν ἀκοῇ…
Λιμοῦ δὲ χρόνοις ὕστερον τὴν Ἰουδαίαν καταλαβόντος Ἅβραμος Αἰγυπτίους εὐδαιμονεῖν πυθόμενος μεταίρειν πρὸς αὐτοὺς ἦν πρόθυμος τῆς τε ἀφθονίας τῆς ἐκείνων μεθέξων καὶ τῶν ἱερέων ἀκροατὴς ἐσόμενος ὧν λέγοιεν περὶ θεῶν·
λέγει μοι: Γενοῦ ἀκροατὴς καὶ ἄκουε τὰς δόξας τοῦ θεοῦ.
τοὺς ἀντιδίκους τοὺς προκειμένους τοῦνομοῦ στρατηγοῦ Αὐρηλίου Ἀπολλωνίου τοῦ καὶ Εὐδαίμονος ὁ στρατηγὸς ἀκροατὴς … ἀπεφήνατο παραδίδων ἐμοὶ … ως κλήρου σιτικὰς ἀρούρας … ια ἐπὶ τὸν ἀεὶ
παραλογίζομαι means to miscalculate or deceive, often through fallacious reasoning. It is built from the prefix παρα- (beside, beyond) and the root λογίζομαι (to reckon). The New Testament references include Colossians 2:4 and James 1:22, where it conveys misleading reasoning. The entries indicate a range of meanings from accounting errors to general deception.
παρα-λογίζομαι,
[in LXX chiefly for רמה pi.;]
to miscalculate.
to reason falsely, hence, to mislead: Col 2:4, Ja 1:22.†
παραλογίζομαι. The first'meaning ‘‘cheat in reckoning”? which Hort (ad Jas 133) finds in this word is well illustrated by OG/S 66518 (A.D. 48) δαπάνας ἀδίκους καὶ mapadoyio|[Belojas (‘* fraudulently reckoned”). For the verb = ‘‘cheat,’’ ‘* delude,”’ in general we may cite P Magd 29° (B.c. 218) παραλελόγισταί pe, P Amh 11. 35%? (B.c. 132) παραλογισάμενος τοὺς παρ᾽ ἡμῶν γεωργούς. In P Oxy I. 34 versol® ((Α.Ὁ. 127) ἐπεὶ »" ‘ , παραμένω ὑπεύθυνός ἐστιν ὡς παραλογίσασθαί τι βουληθεὶς τῶν δεόντων, the reference is to a keeper of a state library, who had shown a willingness to ‘‘ make a wrong use of’ certain documents. Cf. Col 2*, where the verb points to drawing an erroneous conclusion from the reasoning submitted. The subst. παραλογισμός seems always to point to wilful error; see e.g. P Lond 2435 (B.c. 163) (=I. p. 32, UPZ i. p. 118) ἐφ᾽ ols διαπέπρακται ἐπὶ παραλογισμῶι, ‘what he had…
Read the full entry →παραλογίζομαι (paralogizomai) — to deceive.
παραλογ-ίζομαι,
in keeping accounts, cheat, [Refs 4th c.BC+]: with double accusative, defraud of, π. τρία ἡμιωβέλια τοὺς ναοποιούς [Refs 5th c.BC+]; reckon fraudulently, τὸν μισθόν [LXX+2nd c.AD+]: generally, defraud, τινα [LXX+3rd c.BC+]:—passive, δαπάνας παραλογισθείσας [Refs 1st c.AD+]
II. reason falsely, use fallacies, [Refs 4th c.BC+]
II. b draw a false inference, π. ἡ ψυχή [Refs]
II.2. mislead by fallacious reasoning, σφᾶς αὐτούς [Refs 5th c.BC+]; μεγάλα τὴν πόγιν π. [Refs]:— passive, to be misled by fallacious reasoning, π. ἡ διάνοια ὑπό τινων [Refs 4th c.BC+] O.:—passive and middle opposed, παραλογισθῆναι καὶ παραλογίσασθαι [Refs 4th c.BC+]
παραλογίζομαι
paralogizomai
from 3844 and 3049; to misreckon, i.e. delude:--beguile, deceive.
see GREEK for 3844
see GREEK for 3049
παραλογίζομαι
v.
I deceive, beguile
παραλογίζομαι fut. ίσομαι Dep.:
in keeping accounts, to misreckon, miscalculate, Dem.
to cheat out of a thing, to defraud of, c. dupl. acc., Arist.
to mislead by fallacious reasoning, Aeschin.:—Pass. to be so misled, Arist.
Verb-PNP-NPM — Verb · present · no voice stated · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PNP-NPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Plural Gender: Masculine
2 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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-2APM — Reflexive pronoun · second person · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
F-2APM Part of Speech: reFlexive pronoun Person: second Case: Accusative Number: Plural Gender: Masculine
331 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 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.