James 1:4 — Word Study
N1904ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
BSA<the>ho Andde endurancehupomonē [patient endurance, steadfastness] workergon [to complete its task, to have its full effect] [its] perfectteleios should have,echō▸ so thathina you may beeimi▸ perfectteleios [perfect, complete, fully grown] andkai completeholoklēros [whole, entire, lacking no essential part] inen nothingmēdeis [nothing, no essential quality] lacking.leipō▸ [wanting, needing]
| Greek | English | Parsing |
|---|---|---|
| ἡ | <the> | Article, nominative, singular |
| δὲ | And | Conjunction |
| ὑπομονὴ | endurance | Noun, nominative, singular |
| ἔργον | work | Noun, accusative, singular |
| τέλειον | [its] perfect | Adjective, accusative, singular |
| ἐχέτω, | should have, | Verb, present, active |
| ἵνα | so that | Conjunction |
| ἦτε | you may be | Verb, present, active |
| τέλειοι | perfect | Adjective, nominative, plural |
| καὶ | and | Conjunction |
| ὁλόκληροι | complete | Adjective, nominative, plural |
| ἐν | in | Preposition |
| μηδενὶ | nothing | Adjective, dative, singular |
| λειπόμενοι. | lacking. | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Allow perseverance to finish its work, so that you may be mature and complete, not lacking anything. |
| KJV | But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. |
| ASV | And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing. |
| YLT | and let the endurance have a perfect work, that ye may be perfect and entire — in nothing lacking; |
| WEB | Let endurance have its perfect work, that you may be perfect and complete, lacking in nothing. |
| BBE | But let this power have its full effect, so that you may be made complete, needing nothing. |
Where they part company is with ὑπομονὴ — see How Translations Differ.
The sentence features a main clause followed by a purpose clause, illustrating the relationship between perseverance and spiritual maturity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἔχω
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 1:4
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 Purpose of Trialsgenerated
James 1:4 emphasizes the importance of allowing perseverance to fulfill its purpose in the believer's life. This verse follows the idea that trials test faith, leading to endurance. The overall message encourages believers to see trials as opportunities for growth, aiming for maturity and completeness in their spiritual journey, as also reflected in James 5:7-11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 5:7–11 | Be patient, then, brothers, until the Lord’s coming. See how the farmer awaits the precious fruit of the soil—how patient he is for the fall and spring rains. |
| 2 | Job 17:9 | Yet a righteous one holds to his way, and the one with clean hands grows stronger. |
| 3 | Psalm 37:7 | Be still before the LORD and wait patiently for Him; do not fret when men prosper in their ways, when they carry out wicked schemes. |
| 4 | Psalm 40:1 | I waited patiently for the LORD; He inclined to me and heard my cry. |
| 5 | Habakkuk 2:3 | For the vision awaits an appointed time; it testifies of the end and does not lie. Though it lingers, wait for it, since it will surely come and will not delay. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — ὑπομονὴ, hupomonēgenerated
The noun ὑπομονὴ is derived from ὑπομένω, meaning endurance or steadfastness. It refers to the ability to remain patient and resilient in the face of challenges, as seen in contexts like Romans 5:3-4.
In this verse, it highlights the necessity of endurance in the believer's life, suggesting that such perseverance is not just passive waiting but an active engagement with trials that leads to spiritual maturity.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term ὑπομονὴ is rendered as endurance, while the KJV opts for patience, and the ASV uses patience as well. The BSB and MSB maintain perseverance.
The translations also differ on the rendering of τέλειον, with complete favored by the BBE, BSB, and others, while perfect is used in the KJV and ASV.
Sentence Structuregenerated
The main verb in this verse is ἐχέτω, should have, which governs the clause that follows. The structure includes a noun phrase as the subject and a clause that describes the desired outcome of maturity and completeness.
The verse is composed of a main clause followed by a purpose clause introduced by ἵνα, indicating the intended result of allowing perseverance to finish its work.
Septuagint Backgroundgenerated
The term ὑπομονὴ does not have a direct equivalent in the Septuagint but relates closely to the Hebrew concept of endurance found in various contexts, emphasizing patience and steadfastness in trials.
The Greek word ἔργον corresponds to several Hebrew terms in the Septuagint, including מַעֲשֶׂה, which means work or deed, highlighting the active nature of perseverance as a task to be completed.
In plain words — the whole versegenerated
James 1:4 encourages believers to let perseverance finish its work so they can become mature and complete, lacking nothing. This verse emphasizes the importance of enduring trials as a means to grow spiritually.
Frequently Asked Questionsgenerated
It means to embrace and endure through trials, understanding that they contribute to spiritual growth and maturity.
Perseverance develops character and strengthens faith, helping believers grow into a complete and mature state.
James encourages asking God for wisdom, as mentioned in James 1:5, which can help in understanding and navigating challenges.
Lacking nothing signifies spiritual completeness, where believers are fully equipped to face life's challenges and fulfill God's purpose.
Reflection Questionsgenerated
- In what areas of my life do I need to practice more endurance?
- How can I view my current trials as opportunities for growth?
- What steps can I take to encourage others who are struggling with perseverance?
- How does understanding the purpose of trials change my perspective on challenges?
The early church on this verse — how the Fathers read it
Early church writers like Hilary of Arles and Andreas of Caesarea draw from this verse to discuss the transformative power of trials and perseverance in achieving spiritual perfection.
Perfection is the love of God, which is that very same “perfect love which casts out fear,” that is, the fear of being tempted.Early Church Fathers on James 1 →
Why do trials produce patience? It is because patience brings those who experience it to perfection.Early Church Fathers on James 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 1:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut let patience have her perfect work,.... Or effect; or be brought unto perfection; which may denote both the sincerity and continuance of it unto the end, with constancy: patience may be said to
Read John Gill on James 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut let patience have her perfect work, that ye may be perfect and entire, wanting nothing. Let endurance have a perfect work (taken out of "worketh patience" or endurance); i:e.
Read Robert Jamieson on James 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut let patience have her perfect work; i.e. effect: q.d. Let it have its full efficacy in you, both in making you absolutely subject to God’ s will, and constant to the end under all your sufferings. That ye may be perfect and entire; that you may grow perfect in this grace, as well as in others, and have the image of Christ (to whom ye are to be conformed) completed in you. Wanting nothing; either not failing, not fainting in trials, or not defective in any thing which is a needful part of Christianity.
Read Matthew Poole on James 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. Ver. 4. Let patience have her perfect work] Patience must not be an inch shorter than the affliction. If the bridge reach but half-way over the brook, we shall have but ill-favoured passage. It is the devil’ s desire to set us on a hurry; he knows his temptations will then work best.
Read John Trapp on James 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Let patience have her perfect work.—Do not think the grace will come to its full beauty in an hour. Emotion and sentiment may have their place in the beginning of a Christian career, but the end thereof is not yet. Until the soul be quite unmoved by any attack of Satan, the work cannot be deemed “perfect.” The doctrine is not mere quietism, much less one of apathy, but rather this, that the conscious strength of patient trust in God is able to say at all times (comp. Psalms 63:8)— “My soul hath followed hard on Thee; Thy right hand hath upholden me.” And if in this patience we can learn to possess our souls (Luke 21:19) the perfect work of God will be wrought within us. That ye may be…
Read Charles John Ellicott on James 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Let patience have her perfect work] That is, Continue faithful, and your patience will be crowned with its full reward; for in this sense is εργον, which we translate work, to be understood. It is any effect produced by a cause, as interest from money, fruit from tillage, gain from labour, a reward for services performed; the perfect work is the full reward. See many examples in Kypke. That ye may be perfect and entire] τελειοι, Fully instructed, in every part of the doctrine of God, and in his whole will concerning you. ολοκληροι, having all your parts, members, and portions; that ye may have every grace which constitutes the mind that was in Christ, so that your knowledge and…
Read AdamClarke on James 1 →CambridgeThe Cambridge Bible for Schools and Colleges4. But let patience have her perfect work] Better, and let endurance have a perfect work, there being sequence of thought but not contrast. The word for “perfect” expresses the perfection of that which reaches its end, and so implies, possibly, a reference to our Lord’s words in Matthew 10:22. The form of the counsel implies that the work might be hindered unless the will of those who were called to suffer co-operated with the Divine purpose. The sufferings must be borne joyfully as well as submissively.that ye may be perfect and entire] The latter word implies completeness in all parts or regions of the spiritual life, as the former does the attainment of the end, the completeness of…
Read Cambridge on James 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut let patience have her perfect work - Let it be fairly developed; let it produce its appropriate effects without being hindered.
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
Allow perseverance to finish its work, so that you may be mature and complete, not lacking anything.
Let endurance have its perfect work, that you may be perfect and complete, lacking in nothing.
Allow perseverance to finish its work, so that you may be mature and complete, not lacking anything.
And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.
Tyndale line
But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing.
And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing.
But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
And let patience haue her perfect worke, that ye may be perfect and entier, lacking nothing.
Strictly literal
But let endurance have [its] perfect work, that ye may be perfect and complete, lacking in nothing.
and let the endurance have a perfect work, that ye may be perfect and entire — in nothing lacking;
and let the endurance have a perfect work, that you may be perfect and complete, lacking in nothing.
Let endurance complete its work, so that you may become fully developed and complete, not lacking anything.
From the Latin
And patience hath a perfect work; that you may be perfect and entire, failing in nothing.
Simplified
Let your endurance become as strong as possible, so that you will be completely mature, without any shortcomings.
But let this power have its full effect, so that you may be made complete, needing nothing.
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.
Patientia autem opus perfectum habet : ut sitis perfecti et integri in nullo deficientes.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܗ ܕܝܢ ܠܡܣܝܒܪܢܘܬܐ ܢܗܘܐ ܠܗ ܥܒܕܐ ܡܫܡܠܝܐ ܕܬܗܘܘܢ ܓܡܝܪܝܢ ܘܡܫܠܡܢܝܢ ܘܒܡܕܡ ܠܐ ܗܘܝܬܘܢ ܚܣܝܪܝܢ
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.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
The standard critical text of the New Testament.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
The previous edition, still widely cited.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
The Society of Biblical Literature edition, freely licensed.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
The edition that turned scholarship toward the earliest manuscripts.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
An independent critical text built from the oldest witnesses then known.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
A recent critical edition following documentary evidence closely.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
The reading of the majority of surviving manuscripts.
ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι.
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 James 1:4
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 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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative 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
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 →
ὑπομονή is derived from ὑπομένω and means endurance or steadfastness. It encompasses patient waiting and the ability to withstand trials, often referenced in the New Testament, including in Luke and Romans. The lexicons note its use in both positive and negative contexts, with some suggesting a distinction between it and similar terms like μακροθυμία, though this distinction is debated.
BETWEEN μακροθυμία and ὑπομονή, which occur together at Col. i. 11, and in the same context 2 Cor. vi. 4,6 ; 2 Tim. iii. 10; Jam. v. 10, 11 (cf. Clement of Rome, 64 ; Ignatius, Hphes. 8), Chrysostom draws the following distinction ; that a man paxpoθυμεῖ, who having power to revenge himself, yet refrains from the exercise of this power ; while he ὑπομένει, who having no choice but to bear, and only the alternative of a patient or impatient bearing, has grace to choose theformer. Thus the faithful, he concludes, would commonly be called to exercise the former grace among themselves (1 Cor. vi. 7), the latter in their commerce with those that were without: μακροθυμίαν πρὸς ἀλλήλους, ὑπομονὴν πρὸς τοὺς ἔξω" μακροθυμεῖ γάρ τις πρὸς ἐκείνους οὺς δυνατὸν καὶ ἀμύνασθαι, ὑπομένει δὲ ods οὐ δύναται ἀμύνασθαι. This distinction, however, will not endure a closer examination ; for see decisively…
Read the full entry →ὑπο-μονή, -ῆς, ἡ
(ὑπομένω)
[in LXX for מִקְוֶה and cogn. forms; freq. in IV Mac ;]
a remaining behind (Arist.).
ὑπο-μονή, -7s, ἡ, (ὑπομένω) ; 1. steadfastness, constancy, endurance, (Vulg. in 1 Th. i. 3 sustinentia, in Jas. v. 11 sufferentia); in the N. T. the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings: Lk. viii. 15; xxi. 19; Ro. v. 3 sq.; xv. 4 βα.; 2 Co. vi. 4; xii. 12; Col. i. 11; 2 Th.i.4; 1 Tim. vi. 11; 2 Tim. iii.10; Tit. ii. 2; Heb. x. 36; Jas. i. 3sq.; v.11; 2 Pet.i.6; Rev. ii. 2 sq. 19; xiii. 10; xiv. 12, (ef. 4 Mace. i. 11; ix. 8, 30; xv. 30 (27); xvii. 4, 12, 23); with agen. of the thing persevered in [W. § 30, 1 fin.]: τοῦ ἔργου ἀγαθοῦ, Ro. ii. 7; τῆς ἐλπίδος, 1 Th. i. 3 [ef. B. 155 (136)]; δὲ ὑπομονῆς, [with patience (cf. W. § 51, 1b.) 1. 6.1 patiently and steadfastly, Ro. viii. 25; Heb. xii. 1. 2. a patient, steadfast waiting for; [8]. question this sense in the New Test., and…
Read the full entry →ὑπομονή, τ ρξαάίαξε endurance,” denoting ‘‘an inward feeling, as well as outward conduct, but directed only towards aggression” (Hort ad Rev 25: cf. also Lightfoot /Vofes, p. 11, and Ropes 700 ad Jas 1%). Hence in late Jewish literature the word is frequently applied to the virtue shewn by martyrs, e.g. 4 Macc 11} θαυμασθέντες . . . ἐπὶ τῇ ἀνδρίᾳ καὶ τῇ ὑπομονῇ : cf Pss. Sol. ii. 40 ὅτι χρηστὸς 6 κύριος τοῖς ἐπικαλουμένοις αὐτὸν ἐν ὑπομονῇ. In Zest. χἕΐ. ῥαΐγ. Jos. x. I ὁρᾶτε. .. πόσα κατεργάζεται ἡ ὑπομονή, the reference is to resistance to the wiles of the Egyptian woman.
ὑπομονή (hupomonē) — perseverance.
ὑπομονή, ἡ,
remaining behind, [Refs 4th c.BC+]
II. endurance, τῶν ἀκουσίων πόνων [Refs 5th c.BC+]; [θανάτου] [Refs 1st c.AD+]; ἡ τῆς μαχαίρας ὑ. τῶν πληγῶν the sword's power to sustain blows, [Refs 2nd c.BC+]
II.2. in bad sense, obstinacy, [Refs 2nd c.BC+]
II.3. of plants, power to endure, [Refs 4th c.BC+]
III. enduring to do, αἰσχρῶν ἔργων [Refs]
ὑπομονή
hupomone
from 5278; cheerful (or hopeful) endurance, constancy:--enduring,
patience, patient continuance (waiting).
see GREEK for 5278
ὑπομονή, ῆς, ἡ
n.f.
endurance, steadfastness
ὑπομονή hypomonē 32x
patient endurance, 2 Cor. 12:12; Col. 1:11; patient awaiting, Lk. 21:19; a patient frame of mind, patience, Rom. 5:3, 4; 15:4, 5; Jas. 1:3; perseverance, Rom. 2:7; endurance in adherence to an object, 1 Thess. 1:3; 2 Thess. 3:5; Rev. 1:9; ἐν ὑπομονῇ and δι’ ὑπομονῆς, constantly, perseveringly, Lk. 8:15; Read the full entry →
ὑπομονή ὑπομονή, ἡ, ὑπομένω a remaining behind, Arist.
a holding out, patient endurance, id. Arist.:— the enduring to do, αἰσχρῶν ἔργων Theophr.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
→ See PERSEVERANCE
32 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 32 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 4 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.
τλῆναι γὰρ ἔδει καὶ ἀντιτάξασθαι καὶ ἀντερείσασθαι γνώμην ὀχυρωσάμενον καὶ ἀναφραξάμενον τῇ ἑαυτοῦ καρτερίᾳ καὶ ὑπομονῇ, δυνατωτάταις ἀρεταῖς.
οὐδενὸς γὰρ ὅλως ὑστέρουν, ἀλλὰ καὶ πρὸς ἔργα χειρῶν καὶ πόνων ὑπομονὴν ἦσαν εὔψυχοι καὶ δεινοὶ συνιέναι.
τῆς οὖν πίστεως ἡμῶν εἰσιν βοηθοὶ φόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖν μακροθυμία καὶ ἐγκράτεια:
The Greek word ἔργον, transliterated as ergon, means 'work' or 'deed' and is derived from a root meaning 'to work.' It encompasses a wide range of meanings, including tasks, actions, and products of labor. In the New Testament, it is frequently used to describe both human actions and divine works, appearing in verses like John 3:21 and Ephesians 2:10.
ἔργον, -ου, τό (originally Ϝέργον, work), [very freq. in LXX, chiefly for מַעֲשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;]
work, task, employment: Mk 13:34, Jo 4:34 17:4, Ac 13:2, Phl 1:22 2:30, I Th 5:13, al.; of an enterprise or undertaking (De 15:10, Wi 2:12), Ac 5:38.
a deed, action: Tit 1:16, Ja 1:25 . disting. from λόγος, Lk 24:19, Ro 15:18, II Th 2:17…
Read the full entry →ἔργον, -ου, τό, anciently Fepyov, (Germ.Werk, [ Eng. work; ef. Vanitek p. 9227); Sept. for Ὁ}, 772y, and countless times for man and wy; work i. 6. 1. business, employment, that with which any one is occupied : Mk. xiii. 34 (διδόναι τινὶ τὸ ἔργον αὐτοῦ); Acts xiv. 26 (πληροῦν) ; 1 Tim. iii. 1; thus of the work of salvation committed by God to Christ: διδόναι and τελειοῦν, Jn. xvii. 4; of the work to be done by the apostles and other Christian teachers, as well as by the presiding officers of the religious assemblies, Acts xiii. 2; xv. 38; 1 Th. v. 13; Phil. i. 22; τὸ ἔργον τινός, yen. of the subj., the work which one does, service which one either performs or ought to perform, 1 Th. v. 13; ἔργον ποιεῖν τινος to do the work of one (i. 6. incumbent upon him), εὐαγγελιστοῦ, 2 Tim. iv.5; τὸ ἔργον τινός i. e. assigned by one and to be done for his sake: τὸ ἔργον τοῦ θεοῦ τελειοῦν, used of…
Read the full entry →ἔργον. A few miscellaneous exx. of this common word (MGr ἔργο) will suffice : P Petr II. 11 (1) (mid. iii/B.c.) εἰ δυνατόν ἐστιν καὶ μηθέν σε τῶν ἔργων κωλύει, πειράθητι ἐλθεῖν els τὰ ᾿Αρσινόεια, P Par 667: (i/B.c.) ὧν τὰ ἔργα ἀναβάλουσιν (1 --λλ--}, ‘‘whose work is postponed,” P Oxy XII. 1457} (B.C. 4-3) O[vous] θηλήας δύο. . ἐργαζομένας pov τὰ ἴδια ἔργα, P Ryl II. 154° (a.p. 66) τὰ kat’ ἔϊτο]ς γεωργικὰ ἔργα πάντα, and P Tebt 11. 423% (early iii/A.D.) ἄλλοτέ σοι ἔγραψα ὑπομιμνήσκων περὶ τῶν ἔργων. In P Giss I. 201° (ii/A.D.) the word is almost = ‘‘ sample ”—épyé[fo]par τὰ ἔρια! . . . ἃ] ἔγραψας... ὁποῖ]ον δέ σοι χρῶ[μ]α ἀρέσκει, [δήλω]σον δι᾽ ἐπι[σ]τολῆς ἢ μεικρὸν ἔρ[γο]ν (or ἔρ[ιο Jv, see 5.U. ἀρέσκω) αὐτοῦ…
Read the full entry →ἔργον (ergon) — work.
ἔργον,
Doric dialect ϝέργον [Refs 6th c.BC+], Elean ϝάργον [Refs 6th c.BC+] weorc (neuter) 'work', Avest. var[schwa]za-):— work, [Refs 8th c.BC+]; especially in plural, [Refs 8th c.BC+]; τὰ σ᾽ αὐτῆς ἔργα κόμιζε see to thine own tasks, [Refs 8th c.BC+]
1. in [Refs 8th c.BC+]works or deeds of war, [Refs 8th c.BC+]; ἐν τῷ ἔ. during the action, [Refs 6th c.BC+]; ἔργου ἔχεσθαι to engage in battle, [Refs]
2. of peaceful contests, [Refs 5th c.BC+]; also ἔργα θῆκε κάλλιστ᾽ ἀμφὶ κόμαις placed [the reward of] noble deeds about his hair, [Refs]
3. of works of industry,
3. a of tillage, tilled lands, [Refs 8th c.BC+]; οὔτε βοῶν οὔτ᾽ ἀνδρῶν φαίνετο ἔργα [Refs] —the title of Hesiod's work; πατρώϊα ἔ. their father's lands, [Refs 8th c.BC+] will neither go to our farms, [Refs]…
ἔργον
ergon
from a primary (but obsolete) ergo (to work); toil (as an effort or
occupation); by implication, an act:--deed, doing, labour, work.
ἔργον, ου, τό
n.n.
work, labor, action, deed
ἔργον ergon 169x
anything done or to be done; a deed, work, action, Jn. 3:21; Eph. 2:10; 2 Cor. 9:8, et al. freq.; duty enjoined, office, charge, business, Mk. 13:34; Jn. 4:34, et al. freq.; a process, course of action, Jas. 1:4; a work, product of an action or process, Acts 7:41; Heb. 1:10; substance in effect, Rom. 2:15
ἔργον ἔργον, ου, τό, Ε῎ργω work, Hom., etc.; τὰ σαυτῆς ἔργα κόμιζε mind your own business, Hom.:
in Il. mostly of deeds of war, πολεμήϊα ἔργα Il., etc.; so, ἐν τῷ ἔργῳ during the action, Thuc.; ἔργου ἔχεσθαι to engage in battle, id. Thuc.
of works of industry, tilled lands, fields, farms, Hom.; οὔτε βοῶν οὔτ᾽ ἀνδρῶν ἔργα (cf. Virgil's hominumque boumque labores), Il.; ἔργα Ἰθάκης the tilled lands of Ithaca, Od.; so in attic, τὰ κατ᾽ ἀγροὺς ἔργα, etc.:—then, generally, property, wealth, possessions, ἔργον ἀέξειν Od.
of women's work, weaving, Hom.
of other occupations, θαλάσσια ἔργα fishing, as a way of life, Od.; periphr., ἔργα δαιτός works of feasting, Il.; so, ἔργα θήρας, etc. Xen., etc.:—in attic also of all kinds of works, such as…
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
→ See INDUSTRY
→ See LABOR
176 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 169 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 285 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.
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…
Τρία οὖν δόγματά ἐστιν κυρίου: ζωῆς ἐλπίς, ἀρχὴ καὶ τέλος πίστεως ἡμῶν: καὶ δικαιοσύνη, κρίσεως ἀρχὴ καὶ τέλος: ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία.
Ζήνωνι χαίρειν Ἁρμάεις καὶ Τεῶς. ἐνέβημεν εἰς τὰ ἔργα ἀπὸ ἔτους λδ, σοῦ συντάξαντος ἡμῖν τοῖς ἔργοις προσέχειν τετράμηνον. ἔστιν δὲ ἡμῖν μῆνες
τοὺς … διώρυγι καὶ εἰς … ὡς τῶν δ … γίνονται δραχμαὶ ρνδ γίνονται ἔργων δραχμαὶ φκβ εἰσὶ δὲ φ καὶ ὥστε Ἄνδρωνι εἰς τοὺς ἐν Φιλαδελφείαι φυλακίτας καὶ
ὅτι ἐπίστῃ με ε οικοτημον. καλῶς οὖν ποιήσεις γράψας Ἀγήνορι ὅπως ἀφεθεὶς πρὸς τοῖς ἔργοις γένωμαι καὶ μὴ ἐν τῆι φυλακῆι καταφθαρῶ. ἔρρωσο. ἔτους ζ, Ἐπεὶφ
τέλειος (teleios) means complete or perfect, derived from the root for 'end' or 'completion.' It encompasses maturity in physical, ethical, and moral senses, often contrasting with immaturity. In the New Testament, it appears in contexts discussing spiritual maturity and completeness, such as in James 1:4 and Matthew 5:48. The lexicons do not show significant disagreement.
“‘OdoxAnpos and τέλειος occur together, though their order is reversed, at'Jam. i. 4,“ perfect and entire” (cf. Philo, De Sac. Ab. et Cain. 33: Zumdea καὶ ὁλόκληρα Kal τέλεια : Dio Chrysostom, Orat. 12, p. 203); ὁλόκληρος only once besides in the N. T. (1 Thess. v. 23); ὁλοκληρία also, but in a physical not an ethical sense, once (Acts iii. 16; cf. Isai. i. 6). ‘OddxAnpos signifies first, as its etymology declares, that which retains all which was allotted to it at the first (Ezek. xv. 5), being thus whole and entire in all its parts (ὁλόκληρος καὶ παντελής, Philo, De Merc. Meret. 1) ; with nothing necessary for its completeness wanting. Thus Darius would have been well pleased not to have taken Babylon if only Zopyrus, who had maimed himself to carry out the stratagem by which it fell, were ὁλόκληρος still (Plutarch, Reg. et Imper. Apoph.). Again, unhewn §xxu. SYNONYMS OF THE NEW…
Read the full entry →τέλειος, -α, -ον
(< τέλος),
[in LXX chiefly for שָׁלֵם, תָּמִים and cogn. forms ;]
having reached its end, finished, mature, complete, perfect;
of persons, primarily of physical development,
full-grown, mature: He 5:14; ethically: Phl 3:15; opp. to νήπιος (-άζειν), I Co 2:6 14:20, Eph 4:13; τ. καὶ πεπληροφορημένοι, Col 4:12; τ. ἐν Χριστῷ, Col 1:28;
τέλειος, -a, -ov, (τέλος), in classic Grk. sometimes also τος, τον, (cf. W. § 11, 1), fr. Hom. down, Sept. several times for Dow, DNA, etc.; prop. brought to its end, finished; wanting nothing necessary to completeness ; perfect: ἔργον, Jas.i.4; ἡ ἀγάπη, 1 In. iv. 18; ὁ νόμος, Jas. i. 25; [δώρημα, Jas. i. 17]; τελειοτέρα σκηνή, a more perfect (excellent) tabernacle, Heb. ix. 11; τὸ τέλειον, substantively, that which is perfect: consummate human integrity and virtue, Ro. xii. 2 [4]. take it here as an adj. belonging to θέλημα) ; the perfect state of all things, to be ushered in by the return of Christ from heaven, 1 Co. xiii. 10; of men, full-grown, adult; of full age, mature, (Aeschyl. Ag. 1504; Plat. lege. 11 p.929¢.): Heb. v.14; τέλ. ἀνήρ (Xen. Cyr. 1, 2,4sq.; 8, 7,6; Philo de cherub. § 32; opp. to παιδίον νήπιον, Polyb. 5, 29,2; for other exx. fr. other auth. see Bleek, Brief a. d.…
Read the full entry →τέλειος, lit. ‘having reached its end (τέλος). Hence (1) “ fullgrown,” ‘‘ mature,” (a) of fersons—BGU IV. 1100! (marriage-contract—time of Augustus) τ]έλιον οὖσαζν» πρὸς βίου κοινωνίαν [ἀν]δρί, P Oxy III. 485° (a.p. 178) κληρονόμοις [αἸὐ τῆ]ς TeAclfo]ys, “to her heirs being of age,” 26. II. 237 Vi 15 (a.p. 186) περὶ τοῦ τὰς ἤδη τελείας γυναῖκας γενομένας ἑαυτῶν εἶναι κυρίας, εἴτε βούλονται παρὰ τοῖς ἀνδράσιν μένειν εἴτε μή, ““ 411 proving that women who have attained maturity are mistresses of their persons, and can remain with their husbands or not as they choose” (Edd.), (4) of anxzmals—BGU IV. 1067!2 (A.D. 101-102) ἀλεκτόρων τελείων τεσσάρων, ‘four full-grown cocks,” P Grenf II. 4613 (a.p. 137) πεπρακέναι αὐτῷ ὄνο(ν) θήτελίαν (see note). (2) ‘‘in good working order or condition” —P Oxy II. 2784 (a.p. 17) μύλο]ν ἕν[α] τ[έλει[ο]ν Θηβαεικόν, ‘gqne perfect Theban mill” (Edd.), i. IX.…
Read the full entry →τέλειος (teleios) — perfect.
τέλειος
and τέλεος, α, ον, in Trag., Attic dialect, and Doric dialectalso ος, ον, [Refs 5th c.BC+] is alone used by [Refs 8th c.BC+], neither form in [Refs 8th c.BC+]; τέλεος is alone used by [Refs 5th c.BC+] are recommended by [Refs 6th c.AD+]; τέλειος first in [Refs 2nd c.BC+], frequently in Papyri [Refs 3rd c.BC+] adverb is sometimes τέλεον[Refs 2nd c.AD+], etc., τέλειον [Refs 2nd c.AD+]: the form τέλεως, accusative τέλεων, with plural τέλεῳ, is found in [Refs 4th c.BC+]: the form τέληον in [Refs]: (τέλος):—perfect, of victims, entire, without spot or blemish, ἀρνῶν αἰγῶν τε τελείων [Refs 8th c.BC+]; βοτὸν τ. [Refs]; τὸνς ϝεξήκοντα τελέονς ὄϝινς (accusative plural) [Refs 5th c.BC+]; of sacrifices, ἱερὰ τ. perfect, of full tale or number, or performed with all rites, [Refs 8th c.BC+] is probably the surest bird of augury (compare…
Read the full entry →τέλειος
teleios
from 5056; complete (in various applications of labor, growth, mental
and moral character, etc.); neuter (as noun, with 3588)
completeness:--of full age, man, perfect.
see GREEK for 5056
see GREEK for 3588
τέλειος, α, ον
Adj
perfect, full-grown
τέλειος teleios 19x
brought to completion; fully accomplished, fully developed, Jas. 1:4a; fully realized, thorough, 1 Jn. 4:18; complete, entire, as opposed to what is partial and limited, 1 Cor. 13:10; full grown of ripe age, 1 Cor. 14:20; Eph. 4:13; Heb. 5:14; fully accomplished in Christian enlightenment, 1 Cor. 2:6; Phil. 3:15; Col. 1:28; perfect in some point of character, without shortcoming in…
Read the full entry →τέλειος τέλος having reached its end, finished, complete, Il., etc.: of victims, perfect, without spot or blemish, id. Il.; τὰ τέλεα τῶν προβάτων Hdt.; of sacrifices, ἱερὰ τέλεια of full tale or number, or performed with all rites, Thuc.; so, αἰετὸς τελειότατος πετεηνῶν is prob. the surest bird of augury, Il.
of animals, fullgrown, Xen., etc.
of persons, absolute, complete, accomplished, perfect in his or its kind, Plat., etc.: —so of things, φάρμακον τελεώτατον id. Plat.; τ. ἀρετή, φιλία, etc., Arist.
of prayers, vows, etc., fulfilled, accomplished, Pind., Aesch.; ὄψις οὐ τελέη a vision which imported nothing, Hdt.; τ. ψῆφος a fixed resolve, Soph.
in Arithm., those numbers are τέλειοι, which are equal to the sum of their divisors, as 6 = 3 + 2 + 1, Plat.
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
19 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19 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
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
οἱ δὲ ἀδύνατοι πορίζειν τὰ τέλεια θύματα περιστερὰς ἢ τρυγόνας δύο, ὧν τὸ μὲν ὁλοκαυτεῖται τῷ θεῷ, τὸ δὲ τοῖς ἱερεῦσιν εἰς βρῶσιν διδόασιν.
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
ἐπιγονῆς ἀπὸ τῶν ὑπαρχόντων κατʼ ε … … ισουτ … … … Μάρωνος πρόβατα τέλεια σύμμικτα πεντήκοντα αἶγας δύο ἀθάνατα, ἅπερ παρειλήφασιν οἱ μεμισθωμένοι ὑγιῆ ἀσινῆ εὐτροφοῦντα τέλεια. παρειλήφασι
σοι ἀπὸ τῶν ὑπαρχόντων ἡμῖν ὀνικῶν κτηνῶν ὄνον ἕνα μυόχρουν κολοβὸν ἀνʼ ἅ ἐστιν, τέλειον τοῦτον τοιοῦτον ἀναπόριφον καὶ ἀπέχομεν τὴν τιμήν. Σαμβᾶς Ἡρακλείδου συναπέσχηκα ὡς πρόκειται καὶ συνπέπρακα.
τῶν γραμμάτων τούτων ἀντιγράφου τοῖς τῆς διὰ τῆς ἐντεύξεως ἐνεχυραζομένης ὑποχρέου λεγομένης τετελευτηκέναι κληρονόμοις τελείοις ἐνωπίῳ, ἵνʼ εἰδῶσι, καὶ ἐὰν μὴ … … … ωσι ἐν ἡμέραις δέκα ,
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAM-3S — Verb · present · active · imperative · third person · singularpresent active imperative — an action in progress.
V-PAM-3S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: third Number: Singular
716 occurrences in the New Testament, rendered 97 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
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-PAS-2P — Verb · present · active · subjunctive · second person · pluralpresent active subjunctive — an action in progress.
V-PAS-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: second Number: Plural
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.
← 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
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
τέλειος (teleios) means complete or perfect, derived from the root for 'end' or 'completion.' It encompasses maturity in physical, ethical, and moral senses, often contrasting with immaturity. In the New Testament, it appears in contexts discussing spiritual maturity and completeness, such as in James 1:4 and Matthew 5:48. The lexicons do not show significant disagreement.
“‘OdoxAnpos and τέλειος occur together, though their order is reversed, at'Jam. i. 4,“ perfect and entire” (cf. Philo, De Sac. Ab. et Cain. 33: Zumdea καὶ ὁλόκληρα Kal τέλεια : Dio Chrysostom, Orat. 12, p. 203); ὁλόκληρος only once besides in the N. T. (1 Thess. v. 23); ὁλοκληρία also, but in a physical not an ethical sense, once (Acts iii. 16; cf. Isai. i. 6). ‘OddxAnpos signifies first, as its etymology declares, that which retains all which was allotted to it at the first (Ezek. xv. 5), being thus whole and entire in all its parts (ὁλόκληρος καὶ παντελής, Philo, De Merc. Meret. 1) ; with nothing necessary for its completeness wanting. Thus Darius would have been well pleased not to have taken Babylon if only Zopyrus, who had maimed himself to carry out the stratagem by which it fell, were ὁλόκληρος still (Plutarch, Reg. et Imper. Apoph.). Again, unhewn §xxu. SYNONYMS OF THE NEW…
Read the full entry →τέλειος, -α, -ον
(< τέλος),
[in LXX chiefly for שָׁלֵם, תָּמִים and cogn. forms ;]
having reached its end, finished, mature, complete, perfect;
of persons, primarily of physical development,
full-grown, mature: He 5:14; ethically: Phl 3:15; opp. to νήπιος (-άζειν), I Co 2:6 14:20, Eph 4:13; τ. καὶ πεπληροφορημένοι, Col 4:12; τ. ἐν Χριστῷ, Col 1:28;
τέλειος, -a, -ov, (τέλος), in classic Grk. sometimes also τος, τον, (cf. W. § 11, 1), fr. Hom. down, Sept. several times for Dow, DNA, etc.; prop. brought to its end, finished; wanting nothing necessary to completeness ; perfect: ἔργον, Jas.i.4; ἡ ἀγάπη, 1 In. iv. 18; ὁ νόμος, Jas. i. 25; [δώρημα, Jas. i. 17]; τελειοτέρα σκηνή, a more perfect (excellent) tabernacle, Heb. ix. 11; τὸ τέλειον, substantively, that which is perfect: consummate human integrity and virtue, Ro. xii. 2 [4]. take it here as an adj. belonging to θέλημα) ; the perfect state of all things, to be ushered in by the return of Christ from heaven, 1 Co. xiii. 10; of men, full-grown, adult; of full age, mature, (Aeschyl. Ag. 1504; Plat. lege. 11 p.929¢.): Heb. v.14; τέλ. ἀνήρ (Xen. Cyr. 1, 2,4sq.; 8, 7,6; Philo de cherub. § 32; opp. to παιδίον νήπιον, Polyb. 5, 29,2; for other exx. fr. other auth. see Bleek, Brief a. d.…
Read the full entry →τέλειος, lit. ‘having reached its end (τέλος). Hence (1) “ fullgrown,” ‘‘ mature,” (a) of fersons—BGU IV. 1100! (marriage-contract—time of Augustus) τ]έλιον οὖσαζν» πρὸς βίου κοινωνίαν [ἀν]δρί, P Oxy III. 485° (a.p. 178) κληρονόμοις [αἸὐ τῆ]ς TeAclfo]ys, “to her heirs being of age,” 26. II. 237 Vi 15 (a.p. 186) περὶ τοῦ τὰς ἤδη τελείας γυναῖκας γενομένας ἑαυτῶν εἶναι κυρίας, εἴτε βούλονται παρὰ τοῖς ἀνδράσιν μένειν εἴτε μή, ““ 411 proving that women who have attained maturity are mistresses of their persons, and can remain with their husbands or not as they choose” (Edd.), (4) of anxzmals—BGU IV. 1067!2 (A.D. 101-102) ἀλεκτόρων τελείων τεσσάρων, ‘four full-grown cocks,” P Grenf II. 4613 (a.p. 137) πεπρακέναι αὐτῷ ὄνο(ν) θήτελίαν (see note). (2) ‘‘in good working order or condition” —P Oxy II. 2784 (a.p. 17) μύλο]ν ἕν[α] τ[έλει[ο]ν Θηβαεικόν, ‘gqne perfect Theban mill” (Edd.), i. IX.…
Read the full entry →τέλειος (teleios) — perfect.
τέλειος
and τέλεος, α, ον, in Trag., Attic dialect, and Doric dialectalso ος, ον, [Refs 5th c.BC+] is alone used by [Refs 8th c.BC+], neither form in [Refs 8th c.BC+]; τέλεος is alone used by [Refs 5th c.BC+] are recommended by [Refs 6th c.AD+]; τέλειος first in [Refs 2nd c.BC+], frequently in Papyri [Refs 3rd c.BC+] adverb is sometimes τέλεον[Refs 2nd c.AD+], etc., τέλειον [Refs 2nd c.AD+]: the form τέλεως, accusative τέλεων, with plural τέλεῳ, is found in [Refs 4th c.BC+]: the form τέληον in [Refs]: (τέλος):—perfect, of victims, entire, without spot or blemish, ἀρνῶν αἰγῶν τε τελείων [Refs 8th c.BC+]; βοτὸν τ. [Refs]; τὸνς ϝεξήκοντα τελέονς ὄϝινς (accusative plural) [Refs 5th c.BC+]; of sacrifices, ἱερὰ τ. perfect, of full tale or number, or performed with all rites, [Refs 8th c.BC+] is probably the surest bird of augury (compare…
Read the full entry →τέλειος
teleios
from 5056; complete (in various applications of labor, growth, mental
and moral character, etc.); neuter (as noun, with 3588)
completeness:--of full age, man, perfect.
see GREEK for 5056
see GREEK for 3588
τέλειος, α, ον
Adj
perfect, full-grown
τέλειος teleios 19x
brought to completion; fully accomplished, fully developed, Jas. 1:4a; fully realized, thorough, 1 Jn. 4:18; complete, entire, as opposed to what is partial and limited, 1 Cor. 13:10; full grown of ripe age, 1 Cor. 14:20; Eph. 4:13; Heb. 5:14; fully accomplished in Christian enlightenment, 1 Cor. 2:6; Phil. 3:15; Col. 1:28; perfect in some point of character, without shortcoming in…
Read the full entry →τέλειος τέλος having reached its end, finished, complete, Il., etc.: of victims, perfect, without spot or blemish, id. Il.; τὰ τέλεα τῶν προβάτων Hdt.; of sacrifices, ἱερὰ τέλεια of full tale or number, or performed with all rites, Thuc.; so, αἰετὸς τελειότατος πετεηνῶν is prob. the surest bird of augury, Il.
of animals, fullgrown, Xen., etc.
of persons, absolute, complete, accomplished, perfect in his or its kind, Plat., etc.: —so of things, φάρμακον τελεώτατον id. Plat.; τ. ἀρετή, φιλία, etc., Arist.
of prayers, vows, etc., fulfilled, accomplished, Pind., Aesch.; ὄψις οὐ τελέη a vision which imported nothing, Hdt.; τ. ψῆφος a fixed resolve, Soph.
in Arithm., those numbers are τέλειοι, which are equal to the sum of their divisors, as 6 = 3 + 2 + 1, Plat.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
19 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19 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
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
οἱ δὲ ἀδύνατοι πορίζειν τὰ τέλεια θύματα περιστερὰς ἢ τρυγόνας δύο, ὧν τὸ μὲν ὁλοκαυτεῖται τῷ θεῷ, τὸ δὲ τοῖς ἱερεῦσιν εἰς βρῶσιν διδόασιν.
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
ἐπιγονῆς ἀπὸ τῶν ὑπαρχόντων κατʼ ε … … ισουτ … … … Μάρωνος πρόβατα τέλεια σύμμικτα πεντήκοντα αἶγας δύο ἀθάνατα, ἅπερ παρειλήφασιν οἱ μεμισθωμένοι ὑγιῆ ἀσινῆ εὐτροφοῦντα τέλεια. παρειλήφασι
σοι ἀπὸ τῶν ὑπαρχόντων ἡμῖν ὀνικῶν κτηνῶν ὄνον ἕνα μυόχρουν κολοβὸν ἀνʼ ἅ ἐστιν, τέλειον τοῦτον τοιοῦτον ἀναπόριφον καὶ ἀπέχομεν τὴν τιμήν. Σαμβᾶς Ἡρακλείδου συναπέσχηκα ὡς πρόκειται καὶ συνπέπρακα.
τῶν γραμμάτων τούτων ἀντιγράφου τοῖς τῆς διὰ τῆς ἐντεύξεως ἐνεχυραζομένης ὑποχρέου λεγομένης τετελευτηκέναι κληρονόμοις τελείοις ἐνωπίῳ, ἵνʼ εἰδῶσι, καὶ ἐὰν μὴ … … … ωσι ἐν ἡμέραις δέκα ,
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.
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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
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
The Greek word ὁλόκληρος (i.e., *holokleros*) is formed from ὅλος (whole) and κλῆρος (lot). It means complete, entire, or perfect, often used in an ethical sense in the New Testament, as seen in 1 Thessalonians 5:23 and James 1:4. The lexicons note its application to both physical and moral completeness, with some variations in emphasis on its ethical implications.
“‘OdoxAnpos and τέλειος occur together, though their order is reversed, at'Jam. i. 4,“ perfect and entire” (cf. Philo, De Sac. Ab. et Cain. 33: Zumdea καὶ ὁλόκληρα Kal τέλεια : Dio Chrysostom, Orat. 12, p. 203); ὁλόκληρος only once besides in the N. T. (1 Thess. v. 23); ὁλοκληρία also, but in a physical not an ethical sense, once (Acts iii. 16; cf. Isai. i. 6). ‘OddxAnpos signifies first, as its etymology declares, that which retains all which was allotted to it at the first (Ezek. xv. 5), being thus whole and entire in all its parts (ὁλόκληρος καὶ παντελής, Philo, De Merc. Meret. 1) ; with nothing necessary for its completeness wanting. Thus Darius would have been well pleased not to have taken Babylon if only Zopyrus, who had maimed himself to carry out the stratagem by which it fell, were ὁλόκληρος still (Plutarch, Reg. et Imper. Apoph.). Again, unhewn §xxu. SYNONYMS OF THE NEW…
Read the full entry →ὁλό-κληρος, -ον
(< ὅλος, κλῆρος, i.e. with all that has fallen by lot),
[in LXX: Le 23:15, Ez 15:5 (תָּמִים), De 27:6, Jos 9:2 (8:31) (שָׁלֵם), Za 11:16 (נצב ni.), Wi 15:3, I Mac 4:47, IV Mac 15:17*;]
complete, entire; in NT in ethical sense (as Wi 15:3, IV Mac 15:17), I Th 5:23; ὁ. καὶ τέλειοι, Ja 1:4.†
SYN.: ὁλοτελής (q.v.), τέλειος (Tr., Syn., § xxii).
ὁλό-κληρος, -ov, (ὅλος and κλῆρος, prop. all that has fallen by lot), complete in all its parts, in no part wanting or unsound, complete, entire, whole: λίθοι, untouched by a tool, Deut. xxvii. 6; Josh. ix. 4 (viii. 31); 1 Mace. iv. 47; of a body without blemish or defect, whether of a priest or of a victim, Philo de vict. § 12; Joseph. antt. 3, 12, 2 [(cf. Havercamp’s Joseph. ii. p. 321)]. Ethically, free from sin, faultless, [R. V. entire]: 1 Th. v. 23; plur., connected with τέλειοι and with the addition of ἐν μηδενὶ λειπόμενοι, Jas. i. 4: complete in all respects, consummate, δικαιοσύνη, Sap. xv. 3; εὐσέβεια, 4 Mace. xv. 17. (Plat., Polyb., Leian., Epict., al.; Sept. for now, Deut. xxvii. 6; oA, Lev. xxiii. 15; Ezek. xv. 5.)
ὁλόκληρος is common of material or physical soundness and completeness, e.g. P Lond 9357 (A.D. 216 or 217) (= III. p. 30) ὁλοκλήρου οἰκίας, P Oxy I. 571% (iii/A.p.) ὑπὲρ τοῦ ὁλόκληρον (ποιῆσαι) τὴν ἐπίσκεψιν τῶν χωμάτων καὶ διωρύχων, ‘towards the completion of the survey of the dykes and canals” (Edd.), 26. XIV. 17725 (late iii/A.D.) μεθ᾽ ὧν εὔχομαί σε ὁλόκληρον ἀπολαβεῖν, and from the inscrr. OGZS 519! (c. A.D. 245) χωρίον ὑμέτερόν ἐσμεν ἱερώτατίον καὶ ὡσπερεὶ δῆ]μος ὁλόκληρος. An interesting parallel to 1 Thess 538 is afforded by the magic P Lond 1215 (jii/a.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον : cf. Epict. iv. i. 151 ἔτι τιμῶ τὸ σωμάτιον, ὁλόκληρον αὐτὸ ἔχειν ἀντὶ πολλοῦ ποιοῦμαι, “T still pay regard to my !body, I set a great value on keeping it whole’’ (cited by Sharp, p. 54). The Biblical use is discussed by Milligan, Zhess. p. 78. MGr ὁλάκερος has lost the…
Read the full entry →ὁλόκληρος (holoklēros) — whole.
ὁλόκληρ-ος, ον,
complete, entire, perfect, opposed to κολοβός, [Refs 4th c.BC+]; uncastrated, κίχλαι [Refs 5th c.BC+]perfect, complete, [Refs 5th c.BC+]; also of evils, ὁ. πήρωσις [Refs 4th c.BC+]; simply, whole, complete, ἔτεσιν δυσὶν οὐχ ὁλοκλήρ[οι]ς [Refs 4th c.AD+]; ὁ. οἰκία [Refs]; ὁ. κολλούρια drug-pencils used as wholes, for insertion in cavities, [Refs 2nd c.AD+]. adverb -ρως[Refs 1st c.AD+]
ὁλόκληρος
holokleros
from 3650 and 2819; complete in every part, i.e. perfectly sound (in
body):--entire, whole.
see GREEK for 3650
see GREEK for 2819
ὁλόκληρος, ον
Adj
complete in every part, sound, perfect
ὁλόκληρος holoklēros 2x
whole, having all its parts, sound, perfect, complete in every part; in NT the whole, 1 Thess. 5:23; morally, perfect, faultless, blameless, Jas. 1:4*
ὁλόκληρος ὁλό-κληρος, ον, complete in all parts, entire, perfect, Lat. integer, Plat., etc.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."
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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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
κἂν μέν τι τῶν θρεμμάτων μὴ παντελὲς καὶ ὁλόκληρον εὑρίσκηται, ἔξω περιρραντηρίων ἀπελαύνεται βωμοῖς οὐκ ἐώμενον προσαχθῆναι, καίτοι ταῖς σωματικαῖς λώβαις ἁπάσαις κεχρημένον ἀκουσίοις·
τὸν δὲ μὴ ὁλόκληρον τῶν ἱερέων νέμεσθαι πρὸς τοὺς ἱερεῖς ἐκέλευσε τὰ γέρα, ἀναβαίνειν δὲ ἐπὶ τὸν βωμὸν καὶ εἰσιέναι εἰς τὸν ναὸν ἐκώλυσε·
ἡ δὲ μακροθυμία μεγάλη ἐστὶ καὶ ἰσχυρὰ καὶ δύναμιν ἔχουσα καὶ στιβαρὰν καὶ εὐθηνουμένην ἐν πλατυσμῷ μεγάλῳ, ἱλαρά, ἀγαλλιωμένη, ἀμέριμνος οὖσα, δοξάζουσα τὸν κύριον ἐν παντὶ καιρῷ, μηδὲν ἐν ἑαυτῇ ἔχουσα πικρόν, παραμένουσα διὰ παντὸς πραεῖα καὶ…
τελέσω ἐδαφῶν … … μια ἢ δαπάνην … μετρήσω εἰς τὸ δημόσιον φακὸν ὁλόκληρον καὶ μονοδεσμίαν χόρτου καὶ μετὰ τὸν χρόνον παραδώσω τὰ ἐδάφη ὡς καὶ παρείληφα καὶ
τῳ Μαρκιανῷ ε … … πρότερον Ἰσχυρίωνος ἐπ’ ἀμφόδου Δρόμου Θοήριδος ἐν ῥύμῃ τυφλῇ ὁλόκληρον οἰκίαν ὑφ’ ἣν κατάγαιον καὶ τὰ ταύτης χρηστήρια πάντα, ἐνοικίου κατ’ ἔτος δραχμῶν ἑκατὸν
δραχμάς, καὶ μέχρι νῦν ἡ παιδίσκη παρὰ τῷ δανειστῇ ἐστιν, σύ δὲ προφέρει τὴν ὁλόκληρον παιδίσκην αὐτῷ τεθεῖσθαι ὑπʼ ἐμοῦ, ὁμολογῶ ἐπάναγκον παροίσειν σοι ἀντίγραφον τῆς γεναμένης ὑποθήκης αὐτῆς
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
μηδείς is built from μή (not) and εἷς (one), meaning no one or nothing. It appears frequently in the New Testament, often to emphasize absence or negation, as seen in verses like Matthew 8:4 and Acts 4:17. The lexicons do not present significant disagreement on its usage.
μηδείς, -δεμία, -δέν
(and -θέν, Ac 27:33, a Hellenistic form; v. Bl., § 6, 7; Thackeray, Gr., 58),
related to οὐδείς as μή to οὐ,
μηδείς, μηδεμία, μηδέν (and μηθέν, Acts xxvii. 33 LT Tr WH, —a form not infreq. fr. Aristot. on [found as early as B.C. 378, ef. Meisterhans, Gr. d. Att. Inschr. p. 73]; cf. Lob. ad Phryn. p. 181sq.; W. § 5, 1d. 11; [B. 28 (25)]; Kiihner § 187, 1 vol. i. 487 sq.), (fr. μηδέ and εἷς), [fr. Hom. down]; it is used either in connection with a noun, no, none, or absolutely, no one, not one, no man, neut. nothing, and in the same constructions as μή; accordingly a. with an imperative: μηδείς being the person to whom something is forbidden, 1 Co. iii. 18, 21; x. 24; Gal. vi.17; Eph. v. 6; Col. ii. 18; 1 Tim. iv.12; Tit. ii.15; Jas.i.13; 1Jn.iii.7; neut. μηδέν, 50. ἔστω [A. V. have thou nothing to do with etc.], Mt. xxvii. 19; μηδείς in the dat. or the acc. depending on the impv., Ro. xiii. 8; 1 Tim. v. 22; μηδέν (accusative), Lk. iii. 13; ix.3; μ. φοβοῦ, Rev. ii. 10 [here L Tr WH txt. μή]. b.…
Read the full entry →μηδείς. According to Thumb ( 7ε]16᾽1. p. 14) the forms μηθείς and οὐθείς appear in the whole Greek world from iv/B.c., and are in wide use at the beginning of the Christian Era, after which they gradually disappear, without leaving any trace in | B Lond’ 42%* (gic: MGr. Weare prepared, therefore, to find that the forms in θ are more frequent in the LXX than in the NT, where there are only a few examples of οὐθείς (principally in the Lucan writings), and only one of μηθείς, namely Ac 2733 according to NBA. A few exx. of μηθείς from the papyri will suffice—P Petr II. 11(1)® (mid. iii/B.c.) (= Selections, p- 7) εἰ δυνατόν ἐστιν kal μηθέν σε τῶν ἔργων κωλύει, ΚΕ it is possible and none of your work hinders you,’’ Part V.
μηδείς (mēdeis) — nothing.
μηδείς, μηδεμίᾰ, μηδέν
(i.e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν): feminine μηδὲ ἴα or μηδεΐα (or -έϊα) [Refs]:— not one, not even one, nobody (in neuter nothing), once in [Refs 8th c.BC+]
2. μηδὲ εἷς (so written) is found in Attic dialect Inscrr., as [Refs]not even one, μηδὲ ἕν [Refs 5th c.BC+]: frequently with an intervening Particle or preposition, μηδ᾽ ἂν ἕνα [Refs 5th c.BC+]; μηδ᾽ ὑφ᾽ ἑνός, μηδ᾽ ὑπὸ μιᾶς, [Refs]
II. nobody, naught, good for naught, κἄμ᾽ ἴσον τῷ μ. [Refs 5th c.BC+]; μηδέν or τὸ μηδέν as substantive, naught, nothing, κεἰ τὸ μ. ἐξερῶ [Refs]; μ. λέγειν to say what is naught, [Refs 5th c.BC+]; of persons, τὸ μ. a good-for-nothing, τὸ μ. εἶναι, of a eunuch, [Refs 5th c.BC+]; ἧττον αὐτοῖς ἔνι ἢ τὸ μ., i.e. it is a mere…
μηδείς, μηδεμία, μηδέν
Adj
no one, nothing
μηδείς mēdeis 90x
not one, none, no one, Mt. 8:4
μηδείς i. e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν and not one, related to οὐδείς as μή to οὐ, Il., etc.; —rare in Pl., Xen.
μηδὲ εἷς, which (so written) is never elided even in attic, retained the first emphatic sense not even one, and often had a Particle between, as μηδ᾽ ἂν εἷς, or a prep., μηδ᾽ ἐξ ἑνός, μηδὲ περὶ ἑνός etc., Plat.
nobody, naught, good for naught, ὁ μηδείς Soph.; pl., οὐ γὰρ ἠξίου τοὺς μηδένας id. Soph.:— so, μηδέν or τὸ μηδέν often as Subst., naught, nothing, id. Soph.; μηδὲν λέγειν to say what is naught, Xen.; τοῦ μηδενὸς ἄξιος Hdt.; ἐς τὸ μηδὲν ἥκειν Eur.;—and of persons, τὸ μηδέν a good for naught, τὸ μηδὲν εἶναι of an eunuch, Hdt.; τὸ μ. ὄντας Soph.
Read the full entry →Adj-DSN-N — Adjective · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
A-DSN-N Part of Speech: Adjective Case: Dative Number: Singular Gender: Neuter Negative
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
92 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 90 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 21 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἕως ἔτι τὸ καλὸν σκεῦός ἐστιν μεθ̓ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζητεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν: ἔστιν γὰρ ἄξια.
ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ἓξ καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον κύριον εἶναι τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα
τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει
ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν
λείπω, transliterated as leipo, is a verb meaning to leave or forsake, and can also imply being left behind or lacking something. It appears in various contexts, including the New Testament, where it is used to describe being wanting or deficient (e.g., James 1:4, 5; Luke 18:22). The word is built from a root that conveys the idea of absence or deficiency, and its usage spans both active and passive forms.
λείπω; [2 aor. subj. 3 pers. sing. Airy, Tit. iii. 13 TWH mrg.; pres. pass. λείπομαι; fr. Hom. down]; 1. trans. to leave, leave behind, forsake; pass. to be left behind (prop. by one’s rival in a race, hence), a. to lag, be inferior: ἐν μηδενί, Jas. i. 4 (Hdt. 7, 8, 1); [al. associate this ex. with the two under b.]. b. to be destitute of, to lack: with gen. of the thing, Jas. i. 5; ii. 15, (Soph., Plat., al.). 2. intrans. to be wanting ΟἹ absent, to fail: λείπει τί τινι, LK. xviii. 22; Tit. iii. 13, (Polyb. 10, 18, 8; al.); τὰ λείποντα, the things that remain [so Justin Mart. apol. 1, 52, ef. 32; but al. are wanting], Tit. i. 5. [Comp.: ἀπο-, δια-, éx-, ἐπι-, κατα-, ἐν-κατα-, Tept-, ὑπο-λείπω.]
λείπω. P Amh IT. 3613 (c, B.c. 135) λείπω τε τὴν ὑπερβολήν, “1 do not exaggerate” (Edd.), Pretsigke 276 τάδ᾽ ἔλυπον ᾿Ατταλάχοις Ἡρακλῆ. As showing that the distinction between the active and the middle of the verb was carefully preserved, it may be noted that “‘ the invariable expression in Anatolian epigraphy, even of the humblest class expressed in the worst Greek, is λείπειν βίον, not λείπεσθαι" (W. M. Ramsay Exp VII. vi. p. 548f.). For the act. in the intrans. sense of “am lacking,” as in Lk 182%, we may cite Epict. ii. 14. 19 τί σοι λείπει ; and for the middle construed with ἐν, as in Jas 14, cf. Prezsigke 620° (B.C. 97-96) where a temple that has received other honours is declared to be wanting in the right of asylum—Actrrec Oar δὲ ἐν τῷ μὴ εἶναι ἄσυλον. The verb is a λέγε. techn. in accounts to denote a deficiency, e.g. P Par 5911 (B.c. 160) (= Witkowski®, p. 76) λ(είπεται)…
Read the full entry →λείπω (leipō) — to lack.
λείπω,
imperfect ἔλειπον [Refs 8th c.BC+]: future λείψω [Refs]aorist 1 ἔλειψα, participle λείψας [Refs 5th c.BC+]; uncompounded, [Refs 1st c.BC+]; also in later Poets, [Refs 3rd c.AD+], etc.: but correct writers normally use aorist 2 ἔλῐπον [Refs 8th c.BC+], etc.: perfect λέλοιπα [Refs 8th c.BC+]pluperfect ἐλελοίπειν (Attic dialect -η) [Refs 5th c.BC+]:—middle, in properly sense chiefly in compounds: aorist 2 ἐλιπόμην [Refs 8th c.BC+]:—passive, future middle in passive sense λείψομαι [Refs 8th c.BC+]; also λειφθήσομαι [Refs 8th c.BC+]: aorist ἐλείφθην, λείφθην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ἔλειφθεν [Refs]: perfect λέλειμμαι [Refs 8th c.BC+]: pluperfect ἐλελείμμην [Refs 8th c.BC+]; Epic dialect λέλειπτο [Refs]: Epic dialect aorist also ἔλειπτο [Refs 3rd…
Read the full entry →λείπω
leipo
a primary verb; to leave, i.e. (intransitively or passively) to fail
or be absent:--be destitute (wanting), lack.
λείπω
v.
I am wanting, am left behind
λείπω from Root ΛΙΠ trans.,
to leave, quit, Hom., etc.
to leave behind, leave at home, id. Hom., etc.; esp. of dying men, to leave (as a legacy), Il., etc.:— so in Mid. to leave behind one, as a memorial, Hdt., etc.
to leave, forsake, abandon, desert, leave in the lurch, Il., etc.; λ. ἐράνους to fail in paying . . , Dem.; so, λ. δασμόν, φοράν Xen.:—conversely, λίπον ἰοὶ ἄνακτα the arrows failed him, Od.
intr. to be gone, to be wanting, cease, be missing, Lat. deficio, Soph., Eur., etc.
Pass. to be left, left behind, Hom., etc.
to remain, remain over and above, Il., Hdt., etc.
to remain alive, Od.
c. gen. to be left without, to be forsaken of, σοῦ λελειμμένη Soph.;— but, λελειμμένος δορός left by the spear, i. e. not slain, Aesch.
Verb-PPP-NPM — Verb · present · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PPP-NPM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle 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
τὰ μὲν δὴ μὴ λείποντα τὴν τάξιν τῆς πειθαρχίας ἕνεκα ἐπαινεῖ, τὰ δὲ μεθιστάμενα τῇ κατὰ λιποτακτῶν ὡρισμένῃ μετέρχεται δίκῃ.
τοσοῦτον ὑμῖν ἀνδρείας τὸ περιὸν ἐκ θεοῦ προνοίας ἀνῄρηται, ᾧ καὶ τὰ περιττὰ μειοῦν ἰσχὺς καὶ τὰ λείποντα διδόναι.
ὁ εἰς τὰ δεξιὰ μέρη τόπος ἄλλων ἐστίν, τῶν ἤδη εὐαρεστηκότων τῷ θεῷ καὶ παθόντων εἵνεκα τοῦ ὀνόματος: σοὶ δὲ πολλὰ λείπει ἵνα μετ̓ αὐτῶν καθίσῃς: ἀλλὰ ὡς μένεις τῇ ἁπλότητί σου, μεῖνον, καὶ καθιῇ μετ̓ αὐτῶν καὶ ὅσοι ἐὰν ἐργάσωνται τὰ ἐκείνων ἔργα…
πάντας τοὺς σούς. ὅτε δὲ παρεγένοντο ἐντάδε ἡμῖν ο … ηωτ … ἐμαυτῆς, ὅτε λείπω τ … της γέγονε, τότε ἔγνων, ὅτι ἔπεμψάς μοι τὸν κιθῶναν. λείαν δέ σοι
ἔπειτα κατ … χωρεῖ εἰς τὸν τῆς προφητείας λόγον· ὁμοίως ἀλευροποιῶν … τὰ λείποντα πυροῦ ἀρταβ πϛ γίνονται ἀρτάβαι καὶ τῶν … ἀρτοκόπων Ὀξυρύγχων πόλεως ἀνεκτ … ρ
μεγάλων. καλῶς δὲ ποιήσεις ἀπαιτήσας Συρᾶν τὸν γναφέα εἴκοσι τέσσαρας δραχμὰς κδ καὶ τὰ λείποντα ε δραχμὰς εἰς συνπλήρωσιν δραχμῶν ρκ· καὶ τὸν Ταννοῦν ἀπαίτησον δραχμὰς … καὶ γενοῦ