James 3:16 — Word Study
N1904ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
BSAWherehopou [in the presence of] forgar jealousyzēlos [envy, rivalry] andkai self-interest [exist],eritheia [strife, contention] there [will be]ekei [result in] disorderakatastasia [confusion, instability] andkai everypas [all kinds of] evilphaulos [wicked, morally wrong] thing.pragma [deed, action]
| Greek | English | Parsing |
|---|---|---|
| ὅπου | Where | Adverb |
| γὰρ | for | Conjunction |
| ζῆλος | jealousy | Noun, nominative, singular |
| καὶ | and | Conjunction |
| ἐριθεία, | self-interest [exist], | Noun, nominative, singular |
| ἐκεῖ | there [will be] | Adverb |
| ἀκαταστασία | disorder | Noun, nominative, singular |
| καὶ | and | Conjunction |
| πᾶν | every | Adjective, nominative, singular |
| φαῦλον | evil | Adjective, nominative, singular |
| πρᾶγμα.¶ | thing. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For where jealousy and selfish ambition exist, there will be disorder and every evil practice. |
| KJV | For where envying and strife is, there is confusion and every evil work. |
| ASV | For where jealousy and faction are, there is confusion and every vile deed. |
| YLT | for where zeal and rivalry [are], there is insurrection and every evil matter; |
| WEB | For where jealousy and selfish ambition are, there is confusion and every evil deed. |
| BBE | For where envy is, and the desire to get the better of others, there is no order, but every sort of evil-doing. |
Where they part company is ζῆλος and ἐριθεία — see How Translations Differ.
The sentence is structured around a main clause followed by a subordinate clause that explains the consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectζῆλος
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 3:16
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 Consequences of Worldly Wisdomgenerated
James 3:16 teaches that jealousy and selfish ambition create an environment of disorder and evil. This verse is part of a larger discussion about the nature of wisdom, contrasting earthly wisdom with that which comes from above. The surrounding verses emphasize the importance of purity and peace, as seen in James 3:15 and James 3:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 3:14 | But if you harbor bitter jealousy and selfish ambition in your hearts, do not boast in it or deny the truth. |
| 2 | 1 Corinthians 3:3 | for you are still worldly. For since there is jealousy and dissension among you, are you not worldly? Are you not walking in the way of man? |
| 3 | Galatians 5:20 | idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions, |
| 4 | Genesis 11:9 | That is why it is called Babel, for there the LORD confused the language of the whole world, and from that place the LORD scattered them over the face of all the earth. |
| 5 | Acts 19:29 | Soon the whole city was in disarray. They rushed together into the theatre, dragging with them Gaius and Aristarchus, Paul’s traveling companions from Macedonia. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ζῆλος, zēlosgenerated
The word ζῆλος (i.e., *zēlos*) is a noun that means 'jealousy' or 'zeal.' It can convey both positive and negative feelings, including fervent devotion and contentious rivalry.
In this context, it highlights a negative aspect, as it is associated with selfish ambition and leads to disorder. The parsing shows it is in the nominative case, singular, masculine, indicating it is the subject of the clause.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'For where jealousy and selfish ambition exist, there will be disorder and every evil practice.' This is consistent across many translations.
However, some versions use different terms for 'jealousy' and 'selfish ambition.' For example, ASV and WEB use 'jealousy,' while BBE opts for 'envy.' Similarly, KJV and NWB use 'strife' for 'self-interest.'
Sentence Structuregenerated
The main finite verb is implied in the structure, with the clauses describing conditions and outcomes. The first clause establishes the condition: ὅπου (where) jealousy and selfish ambition exist.
The second clause presents the result: ἐκεῖ (there) will be disorder and every evil practice. The organization of the sentence shows a cause-and-effect relationship.
Septuagint Backgroundgenerated
In James 3:16, the word ζῆλος (zēlos), meaning "jealousy," corresponds to the Hebrew קִנְאָה (qin'ah), which conveys a sense of ardor or zeal. This choice emphasizes the passionate and often destructive nature of jealousy, linking it to the disorder mentioned in the verse.
The term ἐκεῖ (ekei), meaning "there," aligns with the Hebrew שָׁם (sham), reinforcing the idea that the presence of jealousy and selfish ambition leads to a specific location or state of chaos. Additionally, πρᾶγμα (pragma), translated as "thing," corresponds to the Hebrew דָּבָר (dabar), which can mean "word" or "speech," suggesting that the actions resulting from jealousy are tangible and impactful.
In plain words — the whole versegenerated
James 3:16 explains that when jealousy and selfish ambition are present, it leads to disorder and all kinds of evil actions. This highlights the destructive nature of these attitudes in a community.
Frequently Asked Questionsgenerated
James refers to a negative feeling of rivalry and envy that disrupts harmony and leads to conflict, as seen in James 3:14.
Selfish ambition creates strife and contention, undermining unity and leading to chaos, as indicated in this verse.
Disorder leads to every evil practice, which can include immoral actions and unethical behavior, as highlighted throughout the New Testament.
It serves as a warning against allowing jealousy and selfish ambition to take root, emphasizing the need for wisdom from above.
Reflection Questionsgenerated
- In what areas of my life do I see jealousy or selfish ambition affecting my relationships?
- How can I cultivate a spirit of peace and humility in my community?
- What steps can I take to promote order and goodness in my interactions with others?
- How does understanding the consequences of jealousy and ambition shape my actions moving forward?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to illustrate the dangers of jealousy and ambition in the Christian life.
Let us cleanse the eyes of our souls of all filth. For just as filth and mud blind the eyes of the flesh, so too worldly concerns and discussions about moneymaking can dull the hearing of our minds more effectively than any filth,Early Church Fathers on James 3 →
Where there is jealousy and contention, there is inconstancy and every wrongful work. With all, he says, guard your heart, for from it comes life.Early Church Fathers on James 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 3:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 16 For where envying and strife is,.... Where these are cherished in the heart, and especially where they break out into action, in families, neighbourhoods, states, or churches: there is
Read John Gill on James 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor where envying and strife is, there is confusion and every evil work. Envying - Greek, 'zeal,' 'emulation' (note, James 3:14; Romans 13:13). 'The envious man stands in his own light.
Read Robert Jamieson on James 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor where envying and strife is; the usual companions of this devilish wisdom. There is confusion; or, inconsistency, viz. both with man’ s self and others; envy makes him unqniet in himself, and troublesome to others, by causing contentions and seditions among them, and breaking their peace, as well as his own. And every evil work; all manner of wickedness is ushered in by this confusion and sedition.
Read Matthew Poole on James 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 For where envying and strife is, there is confusion and every evil work. Ver. 16. For where envying and strife is, &c.] The number of two hath been therefore accounted accursed, because it was the first that departed from unity. Divisions (saith one) are like the torrid zone, nothing prospers under it. (Dr Rayner.) When the dogstar ariseth, no plants thrive as at other times. When a fire is kindled in a town, the bells ring backwards; when fires of contentions are kindled in places, all things go awry. (Mr Burr’ s Heart Divisions.)
Read John Trapp on James 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) For where envying and strife is, there is confusion.—Where emulation, zeal, and rivalry exist, there also are sedition, anarchy, restless disturbance, and every villainous act. The whole state is evil, and utterly contrary to the rule of the Gospel— “For words and names let angry zealots fight: Whose life is in the wrong can ne’er be right.”
Read Charles John Ellicott on James 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. For where envying and strife is] ζηλοςκαιεριθεια. Zeal-fiery, inflammatory passion, and contention-altercations about the different points of the law, of no use for edification, such as those mentioned, Titus 3:9. The Jews were the most intolerant of all mankind; it was a maxim with them to kill those who would not conform to their law; and their salvation they believed to be impossible. This has been the spirit of Popery, and of the Romish Church at large; in vain do they attempt to deny it; they have written it in characters of blood and fire even in this country, (England,) when they were possessed of political power. With them it is still an established maxim, that out of…
Read AdamClarke on James 3 →CambridgeThe Cambridge Bible for Schools and Colleges16. envying and strife] Better, as before, envy and rivalry. See note on James 3:14.there is confusion and every evil work] On the first word see note on James 3:8. It describes here the chaotic turbulence of such an assembly as that indicated in the preceding verse. Comp. Proverbs 26:28, where the Greek word in the LXX. answers to the “ruin” of the English version. The word for “evil” is not the common one, and expresses contempt as well as condemnation. Better, every vile deed. It is the word used in John 3:20; John 5:29.
Read Cambridge on James 3 →Albert Barnes1798–1870Barnes' Notes on the BibleFor where envying and strife is, there is confusion - Margin, tumult or unquietness. Everything is unsettled and agitated.
Read Albert Barnes on James 3 →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
For where jealousy and selfish ambition exist, there will be disorder and every evil practice.
For where jealousy and selfish ambition are, there is confusion and every evil deed.
For where jealousy and selfish ambition exist, there will be disorder and every evil practice.
For where there is jealousy and selfishness, there is disorder and every evil practice.
Tyndale line
For where envying and strife is, there is confusion and every evil work.
For where jealousy and faction are, there is confusion and every vile deed.
For where jealousy and faction are, there is confusion and every vile deed.
For where envying and strife is , there is confusion and every evil work.
For where enuying and strife is, there is sedition, and all maner of euill workes.
Strictly literal
For where emulation and strife [are], there [is] disorder and every evil thing.
for where zeal and rivalry [are], there is insurrection and every evil matter;
for where zeal and rivalry [are], there is insurrection and every evil matter;
For where there are jealousy and ambition, there is confusion and every evil practice.
From the Latin
For where envying and contention is, there is inconstancy, and every evil work.
Simplified
Wherever there is jealousy and selfish ambition you'll also find confusion and all kinds of evil practices.
For where envy is, and the desire to get the better of others, there is no order, but every sort of evil-doing.
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.
Ubi enim zelus et contentio, ibi inconstantia et omne opus pravum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܝܟܐ ܓܝܪ ܕܐܝܬ ܚܣܡܐ ܘܚܪܝܢܐ ܬܡܢ ܐܦ ܕܠܘܚܝܐ ܘܟܠܡܕܡ ܕܒܝܫ
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.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
The standard critical text of the New Testament.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
The previous edition, still widely cited.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
The Society of Biblical Literature edition, freely licensed.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
The edition that turned scholarship toward the earliest manuscripts.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
An independent critical text built from the oldest witnesses then known.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
A recent critical edition following documentary evidence closely.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
The reading of the majority of surviving manuscripts.
ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.¶
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 3:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ὅπου (i.e., *hopou*) is an adverb meaning 'where' or 'whither.' It is derived from two components and is used in various contexts, including relative clauses and indirect questions. The New Testament employs it to denote locations and conditions, as seen in verses like Matthew 6:19 and Revelation 2:13. It can also express time or cause, as noted in 1 Corinthians 3:3.
ὅπου,
adv.
of place, correlat. of ποῦ (q.v.), where.
Prop., of place,
where;
in relative sentences, c. indic: Mt 25:24, 26, Mk 2:4 4:5, 15 5:40 13:14, Jo 3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Ro 15:20, Re 2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mt 6:19, 20 13:5 26:57 28:6, Mk 6:55 9:48, Lk 12:33, Jo 1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20, 41 20:12, Ac 17:1,
ὅπου, Mk. xiv. 14; Ileb. vi. 20; ὧδε, Mt. xxii. 12; ἔσω, Mt. xxvi. 58; εἰς with ace. of pers., into one’s house, Acts xvi. 40, but on this pass. see εἰς, A. I. 1a. εἰσέρχ. πρός τινα, to one, i.e. into his house, visit, Mk. xv. 43; Lk. i. 23; Acts x. 8; xi. 3; xvi. 40 GL TTrWH; xxviii. 8; Rey. iii. 20; to an assembly of persons, Acts xvii. 2. Moreover the following deserve notice: a. the phrase εἰσέρχεσθαι καὶ ἐξέρχεσθαι, to go in and out, (the Hebr. ANS) NID, or reversed Nj} NNY, usually denotes one’s whole mode of living and acting, Deut. xxviii. 6; 1 S. xxix. 6, ete.; ef. Gesenius, Thesaur. i. p. 184 sq.), is used of familiar intercourse with one: ἐν παντὶ χρόνῳ ᾧ εἰσῆλθε x. ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος, equiv. to εἰσῆλθε ἐφ᾽ ἡμᾶς k. ἐξῆλθε ἀφ᾽ ἡμ. Acts i. 21, (Eur. Phoen. 536 ἐς οἴκους εἰσῆλθε x. ἐξηλθ᾽ [W. 624 sq. (580); but ef. B. 390 (334)]); figuratively, of moral pursuits unimpeded…
Read the full entry →ὅπου, ‘*where,” as in Mk 24, is seen in P Oxy I. 7613 (Α.Ὁ. 179) ὅπου σὺν To ἀνδρὶ καταμένω, ‘where | live with my husband,” in P Lond 8545 (i/ii A.D.) (=III. p. 206), an interesting account of a journey—els Λιβύην ὅπου "Αμμων πᾶσιν ἀνθρώποις χρησμῳδεῖ, “to Libya, where Ammon sings oracles to all men,’’ and in the question to an oracle P Oxy XII. 1477? (iii/iv A.D.) εἶ μένω ὅπου ὑπάγω ; ‘shall I remain where I am going?’’ For the meaning “ whither” (ὅποι is not found in the NT), as in Jn 74, see Ost 11628 (Rom.) ὅπου @éAe.—with reference to the sending of certain measures of wheat. Ὅπου ἄν (éav) = ‘‘ wheresoever,’’ as in Mk 98, may be illustrated from P Eleph 1° (B.C. 311-10) (= Selections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ (cf. Ac 14) ὅπου ἂν δοκῆι ἄριστον εἶναι, “‘and that we shall live together wherever may seem best,” P Oxy XIV. 16397° (B.C. 73 or 442) ὅπου ἂν τῶι καθόλου περιπίπτῃς…
Read the full entry →ὅπου (hopou) — where(-ever).
ὅπου,
Ionic dialect ὅκου, Relat., indirect interrogative, and indefinite adverb of Place, correlated to ποῦ:
I. as a Relat., sometimes with genitive loci, τῆς πόλεως ὅπου κάλλιστον στρατοπεδεύσασθαι [Refs 5th c.BC+]in some places, [Refs 4th c.BC+] adjective, μέλη, ὅπου (i. e. ἐν οἷς)[Refs 5th c.BC+]: with other Particles, ὅκου δή somewhere or other, [Refs 5th c.BC+]; ὅπου ἄν wherever, with subjunctive, [Refs]; in Trag. the ἄν may be omitted, as ὅπου δ᾽ Ἀπόλλων σκαιὸς ᾖ, τίνες σοφο; [Refs 5th c.BC+]: with genitive, ὅπου ἂν τύχῃ τῶν λεγομένων [Refs 5th c.BC+]anywheresoever, [Refs]; ὅπουπερ with optative, wherever, [Refs 5th c.BC+]; ὁπουδάν, ={ὅπου δὲ ἄν}, anywhere, [Refs 2nd c.AD+]; ὁπουδήποτε, = ubicumque, Dosith.p.410 K.; ὁπουδηποτοῦν anywheresoever, [Refs 1st…
ὅπου
hopou
from 3739 and 4225; what(-ever) where, i.e. at whichever spot:--in
what place, where(-as, -soever), whither (+ soever).
see GREEK for 3739
see GREEK for 4225
ὅπου
Adv
where, whither
ὅπου hopou 82x
where, in which place, in what place, Mt. 6:19, 20, 21; Rev. 2:13; whither, to what place, Jn. 8:21; 14:4; ὅπου ἄν, or ἐάν, wherever, in whatever place, Mt. 24:28; whithersoever, Mt. 8:19; Jas. 3:4; met. where, in which thing, state, etc., Col. 3:11; whereas, 1 Cor. 3:3; 2 Pet. 2:11
ὅπου relat. adv. of Place, properly gen. of an obsol. Pron. ὅπος, correlat. to ποῦ: as a relat., Hdt., attic;—sometimes with gen. loci, ὅπου γῆς, Lat. ubi terrarum, Plat.:— ἔσθ᾽ ὅπου in some places, Lat. est ubi, Aesch., Dem.:—with other Particles, ὅκου δή somewhere or other, Lat. nescio ubi, Hdt.:— ὅπου ἄν or ὅπουπερ ἄν, wherever, with Subjunct., Trag.:— ὁπουοῦν, Lat. ubicunque, Plat.
in indirect questions, ὄφρα πύθηαι πατρός, ὅπου κύθε γαῖα Od., etc.: —with Verbs of motion in pregnant sense, just as, reversely, ὅποι is used with Verbs of rest, κεῖνος δ᾽ ὅπου βέβηκεν, οὐδεὶς οἶδε Soph.:—in repeating a question, ἡ Λακεδαίμων ποῦ 'στιν; Answ. ὅπου 'στίν; (do you ask) where it is? Ar.
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
84 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 82 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ δὲ ἕτερον ξύλον, τὸ τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ δεδήλωκεν οὔτε εἰ ἐντὸς οὔτε εἰ ἐκτός ἐστι τοῦ παραδείσου, ἀλλ’ εἰπὼν οὕτως „καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ εὐθὺς ἡσύχασεν οὐ δηλώσας ὅπου τετύχηκεν ὄν, ἵνα μὴ ὁ…
Θέρρου δὲ μισήσαντος τὴν Χαλδαίαν διὰ τὸ Ἀράνου πένθος μετοικίζονται πάντες εἰς Χαρρὰν τῆς Μεσοποταμίας, ὅπου καὶ Θέρρον τελευτήσαντα θάπτουσιν ἔτη βιώσαντα πέντε καὶ διακόσια·
ἔστιν, ὅπου αὐτὸς λέγει ποιεῖν καὶ καταρτίζειν.
αι επ … ωμ … … … … προελευσομένους ἡμᾶς ὅπου ἐὰν ὁ κύριος ἡμῶν Γναῖος Οὐηργίλλις Καπίτων τὸν τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς τὸ
παρʼ ἑτέρῳ αὐτῆς δανειστῇ οὔσας ἀπεσπακέναι αὐτὸν οὐ δεόντως. Διηρᾶς· διαβεβαιούμέθα καὶ κατὰ τούτων ὅπου εἰσὶν ἀρουρῶν τετελειωκέναι τὰ νόμιμα καὶ κατὰ τῶν ἄλλων. ἀξιοῦμεν οὖν καὶ νῦν χωρὶς
καὶ Κρονίωνι, ἵνʼ εἰδῶσι ὀφείλειν αὐτοὺς παρεῖναι ἐπὶ τὸ ἱερώτατον τοῦ κρατίστου ἡγεμόνος βῆμα ὅπου ἐὰν τὸν τοῦ νομοῦ διαλογισμὸν ἢ δικαιοδοσίαν ποιῆται πρὸς τὴν τοῦ πραάγματος διάγνωσιν. Ἡρακλείδης
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
ζῆλος refers to zeal or jealousy, derived from a root meaning 'heat.' It encompasses both positive aspects like ardor and rivalry, as well as negative connotations such as envy and malice. The New Testament uses it in contexts of fervent devotion (e.g., 2 Corinthians 7:11) and contentious jealousy (e.g., Romans 13:13). Notably, lexicons differ on the nuances of its meanings, particularly in distinguishing between zeal and envy.
ζῆλος, -ου, ὁ and in late Gk., also -εος, τό (II Co 9:2, Phl 3:6),
[in LXX for קִנְאָה, Nu 25:11, al.;]
zeal: II Co 7:11 9:2; κατὰ ζῆλος, Phl 3:6; c. gen. obj., Jo 2:17(LXX), Ro 10:2; seq. ὑπέρ, II Co 7:7; c. gen. subj., θεοῦ, II Co 11:2; πυρός, He 10:27 (cf. Is 26:11, Wi 5:18, and cf. Westc., in l.).
Read the full entry →ζῆλος, -ov, 6, and (in Phil. iii. 6 L T Tr WH; [2 Co. ix. 2 T Tr WH)]) τὸ ζῆλος (Ignat. ad Trall. 4; διὰ ζῆλος, Clem. Rom. 1 Cor. 4, 8 [‘‘in Clem. Rom. 88 3, 4, 5, 6 the masc. and neut. seem to be interchanged without any law” (Lghtft.). For facts see esp. Clem. Rom. ed. 2 Hilgenfeld (1876) p.7; cf. WH. App. p. 158; W.§9, N. 2; B. 23 (20)]; (fr. ζέω [Curtius § 567; Vanicek p. 757]); Sept. for τ; excitement of mind, ardor, fervor of spirit ; 1. zeal, ardor in embracing, pursuing, defending anything: 2 Co. vii. 11; ix. 2; κατὰ ζῆλος, as respects zeal (in maintaining religion), Phil. iii. 6; with gen. of the obj., zeal in behalf of, for a pers. or thing, Jn. ii. 17 fr. Ps. Ixviii. (Ixix.) 10; Ro. x. 2, (1 Mace. ii. 58; Soph. O. C. 943); ὑπέρ τινος, gen. of pers., 2 Co. vii. 7; Col. iv. 13 Rec. with subject. gen. ζήλῳ θεοῦ, with a jealousy such as God has, hence most pure and solicitous for…
Read the full entry →ζῆλος occurs twice in the Alexandrian erotic fragment P Grenf 1. 138 (ii/B.c.) μέλλω μαίνεσθαι, ζῆλος γάρ με ἔχει Kal κατακαίομαι καταλελειμμένη, and 17 εὐδοκῶ ζήλῳ δουλεύειν ἐπι-
ζῆλος (zēlos) — zeal.
ζῆλος, ου, ὁ,
later εος, τό, [NT] codices optative; Doric dialect ζᾶλος [Refs]:— jealousy (= φθόνος), [Refs 8th c.BC+]: more usually in good sense, eager rivalry, emulation, [Refs 4th c.BC+]
2. with genitive person, zeal for one, ξυναίμων [Refs 5th c.BC+]; κατὰ ζῆλον Ἡρακλέους in emulation of him, [Refs 1st c.AD+]: absolutely, passion, [Refs 2nd c.BC+]
3. with genitive of things, ζῆλον.. γάμων ἔχουσα causing rivalry for my hand, [Refs 5th c.BC+]; ζ. τῶν ἀρίστων emulous desire for.., opposed to φυγὴ τῶν χειρόνων, [Refs 1st c.BC+]: plural, ambitions, [Refs 1st c.BC+]
4. fervour, zeal, [LXX+NT]; indignation, ζ. πυρός [NT]
5. personified as son of Styx, brother of Βία, Κράτος, Νίκη, [Refs 8th c.BC+]
ζῆλος
zelos
from 2204; properly, heat, i.e. (figuratively) "zeal" (in a favorable
sense, ardor; in an unfavorable one, jealousy, as of a husband
(figuratively, of God), or an enemy, malice):--emulation, envy(-ing),
fervent mind, indignation, jealousy, zeal.
see GREEK for 2204
ζῆλος, ου, ὁ
n.m. & n.n.
eagerness, zeal, rivalry
ζῆλος zēlos 16x
generous rivalry; noble aspiration; in NT zeal, ardor in behalf of, ardent affection, Jn. 2:17; Rom. 10:2; in a bad sense, jealousy, envy, malice, Acts 13:45; Rom. 13:13; indignation, wrath, Acts 5:17
ζῆλος ζῆλος, ου, prob. from ζέω eager rivalry, zealous imitation, emulation, a noble passion, opp. to φθόνος (envy), Plat., etc.:—but also jealousy, Hes.
c. gen. pers. zeal for one, Soph., Plut.
c. gen. rei, rivalry for a thing, Eur.; ζ. πλούτου Plut., etc.
pass. the object of emulation or desire, happiness, bliss, honour, glory, Soph., Dem.
of style, extravagance, Plut.:—also, fierceness, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).
16 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 16 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 20 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.
πρὸς μὲν οὖν τὸ πρῶτον λεκτέον ἓν μέν, ὅτι φιλόδωρος ὢν ὁ θεὸς χαρίζεται τὰ ἀγαθὰ πᾶσι καὶ τοῖς μὴ τελείοις, προκαλούμενος αὐτοὺς εἰς μετουσίαν καὶ ζῆλον ἀρετῆς ἅμα καὶ τὸν περιττὸν πλοῦτον ἐπιδεικνύμενος αὑτοῦ, ὅτι ἐξαρκεῖ καὶ τοῖς μὴ λίαν…
ζῆλος δʼ ἐμπίπτει τῶν Ἡρώδῃ πεπραγμένων Φασαήλῳ τῷ ἀδελφῷ, καὶ πρὸς τὴν εὐδοκίμησιν αὐτοῦ κινηθεὶς ἐφιλοτιμεῖτο μὴ ἀπολειφθῆναι τῆς ὁμοίας εὐφημίας, καὶ τοὺς ἐν τοῖς Ἱεροσολύμοις εὐνουστέρους ἐποιεῖτο, διʼ αὐτοῦ μὲν ἔχων τὴν πόλιν, οὔτε δὲ…
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
τῆς τάξεως μεῖναι δυνηθῆναι ὠφελούμεν … … ἀφʼ ὧν ἔσχον καὶ ζῆλον τοῖς λοιποῖς ἐμποιῆσαι τῆς ὁμοίας ἐπιθυμίας ἀπὸ τοῦ παραδείγματος. ἔτους ιϛ Μεσορὴ α εἰσὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐριθεία (*eritheia*) refers to ambition, rivalry, and self-seeking behavior. It encompasses concepts of factionalism and contentiousness, often linked to political intrigue or partisanship. The New Testament uses it in several contexts, including James 3:14, 16 and Philippians 2:3. Some sources note its historical usage related to electioneering and seeking public office.
** ἐριθία
(T, cl., -εία), -ας, ἡ,
[in Sm.: Ez 23:11 * ;]
(on the origin and history of the word, v. Hort, Ja., 81 ff.; Ellic. on Ga 5:20; Cremer, 262)
ambition, self-seeking, rivalry: Ja 3:14, 16; κατ’ ἐριθίαν, Phl 2:3; οἱ ἐξ ἐ., Ro 2:8, Phl 1:17; pl. (Bl., § 32, 6; WM, 220; Swete, Mk., 153), II Co 12:20, Ga 5:20.†
ἐριθεία (not ἐρίθεια, cf. W. § 6, 1 g.; [Chandler ὃ 997) [-θία WH; seeI,cand 7df. Proleg. p. 881, -etas, ἡ. (ἐριθεύω to spin wool, work in wool, Heliod.1, 5; Mid. in the same sense, Tob. ii. 11 ; used of those who electioneer for office, courting popular applause by trickery and low arts, Aristot. polit. 5, 3; the verb is derived from ἔριθος working for hire, a hireling; fr. the Maced. age down. a spinner or weaver, a worker in wool, Is. xxxviii. 12 Sept.; a mean, sordid fellow), electioneering or intriguing for office, Aristot. pol. 5, 2 and 3 [pp. 1302, 4 and 13034, 14]; hence, apparently, in the N. T. a courting distinction, a desire to put one’s self forward, a partisan and factious spirit which does not disdain low aris; partisanship, factiousness: Jas. iii. 14, 16; κατ᾽ ἐριθείαν, Phil. ii. 3; Ignat. ad Philadelph. § 8; οἱ ἐξ ἐριθείας (see ἐκ, II. 7), Phil. i. 16 (17) [yet see ἐκ…
Read the full entry →ἐριθεία (eritheia) — rivalry.
ἐρῑθ-εία, ἡ,
labour for wages, [Refs 5th c.AD+]
II. canvassing for public office, intriguing, [Refs 4th c.BC+]
II.2. selfish or factious ambition, ζῆλος καὶ ἐ. [NT]; plural, intrigues, party squabbles, [NT]
ἐριθεία
eritheia
perhaps as the same as 2042; properly, intrigue, i.e. (by implication)
faction:--contention(-ious), strife.
see GREEK for 2042
ἐριθεία, ας, ἡ
n.f.
ambition, rivalry
ἐριθεία eritheia 7x
the service of a party, party spirit; feud, faction, 2 Cor. 12:20; contentious disposition, selfish ambition, Gal. 5:20; Phil. 1:17; 2:3; Jas. 3:14; by impl. untowardness, disobedience, Rom. 2:8; Jas. 3:16*
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
6 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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
παρακαλῶ δὲ ὑμᾶς μηδὲν κατ̓ ἐριθείαν πράσσειν, ἀλλὰ κατὰ χριστομαθίαν.
του … … … … υμ … … … … ἐριθείαν προσάγοντος κ … … … ειπ … τος καὶ ἐν ταῖς … ν
The Greek word ἐκεῖ (i.e., *ekei*) is an adverb meaning 'there' or 'in that place.' It is often used in the New Testament to indicate location and can also imply direction when paired with verbs of motion, functioning similarly to 'thither.' The word appears in various contexts, including euphemistic references to the dead. Notably, Thayer's entry mentions its use in pleonastic constructions.
ἐκεῖ, adv. of place, there; a. properly: Mt. ii. 13, 15; v. 24, and freq. In LK. xiii. 28 ἐκεῖ is not used for ev ἐκείνῳ τῷ καιρῷ foll. by ὅταν (at that time... when etc.), but means in that place whither ye have been banished; cf. Meyer ad loc. οἱ ἐκεῖ, se. ὄντες, Standing there, Mt. xxvi. 71 [Tr mrg. αὐτοὶ ἐκεῖ]. It answers to a relative adv.: οὗ τὸ πνεῦμα, ἐκεῖ ἐλευθερία, 2 Co. iii. 17 ἑαυτὸν ἔκδ. διδόναι τῷ Rec.; Mt. vi. 21; xviii. 20; xxiv. 28; Mk. vi.10; Lk. xii. 34; Hebraistically, where a preceding adv. or rel. pron. has already attracted the verb, ἐκεῖ is added to this verb pleonastically: Rey. xii. 6 GT Tr WH (ὅπου ἔχει ἐκεῖ τόπον), 14 (ὅπου τρέφεται ἐκεῖ) ; cf. Deut. iv. 5, 14, 26; 1 Mace. xiv. 34, and what was said p. 86", 5 on the pron. αὐτός after a relative. b. by a negligent use common also in the classics it stands after verbs of motion for ἐκεῖσε, thither: so after…
Read the full entry →ἐκεῖ (ekei) — there.
ἐκεῖ
(not in [Refs 8th c.BC+], Aeolic dialect κῆ [Refs 7th c.BC+]: Doric dialect τηνεῖ (which see):— adverb there, in that place, opposed to ἐνθάδε, [Refs 5th c.BC+]; τἀκεῖ what is or happens there, events there, [LXX+5th c.BC+]
2. frequently as euphemistic for ἐν Ἅιδου, in another world, κἀκεῖ δικάζει τἀμπλακήματα Ζεὺς ἄλλος [Refs 5th c.BC+]; οἱ ἐ. euphemistic for the dead, [Refs 5th c.BC+]
3. Philos., in the intelligible world, [Refs 3rd c.AD+]
II. with Verbs of motion, for ἐκεῖσε, thither, ἐ. πλέομεν [Refs 5th c.BC+]; ἐ. ἀπικέσθαι variant in [Refs 5th c.BC+]
III. rarely, of Time, then, [Refs 5th c.BC+]
ἐκεῖ
ekei
of uncertain affinity; there; by extension, thither:--there,
thither(-ward), (to) yonder (place).
ἐκεῖ
Adv
there, yonder, thither
ἐκεῖ there, in that place, Lat. illic, attic
euphem. for ἐν Ἅιδου, in another world, Aesch., etc.; οἱ ἐκεῖ, i. e. the dead, id. Aesch.
with Verbs of motion, for ἐκεῖσε, as we say there for thither, ἐκεῖ πλέειν Hdt., etc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
100 occurrences in the New Testament, rendered 6 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 95 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 368 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασε“ (Gen.
Ἰακώβου φυγὴ εἰς τὴν Μεσοποταμίαν καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν Χαναναίαν ἐπανῆλθεν.
ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ: ἐὰν ἀπέλθω εἰς τὰ ἔσχατα τῆς γῆς.
τούτοις τε καὶ τοῖς περὶ Ἀλέξανδρον οὐ συνήντηκα. μάλιστα μὲν γὰρ ἔδει μεθʼ ὑμῶν ἐκεῖ συντεθῆναι τοὺς σιτικοὺς λόγους ὅπως ἐάν τι βέλτιον δοκιμάζητε οὕτως ποιῶμεν. ἀλλὰ τοὺς Σύρους
ἐνθάδε παραγενέσθαι, γράψαι αὐτῶι ἀποστεῖλαι τοὺς μελισσουργοὺς καὶ τὸν κριθησόμενον ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ
οὕτως γὰρ ἐγὼ εἶπα ὅτι τινὸς ἐὰν χρείαν ἔχῃς ὁ δεσπότης μου παρέχεταί σοι ἐκεῖ. ἀπέστειλά σοι δὲ διὰ Ἀμμωνίου σκυτέως χεννίων βίκους β, γάρου μαυρα α, γλυκυδίων ὀμφακηρὰν
The Greek word ἀκαταστασία (akatastasia) is built from the root meaning 'unstable' and covers concepts like instability, disorder, and confusion. It appears in the New Testament in contexts of tumult and disturbance, notably in 1 Corinthians 14:33 and James 3:16. The lexicons agree on its meanings, but Moulton & Milligan note its broader literary use in Stoic texts and astrology.
ἀκαταστασία, -as, 7, (ἀκατάστατος), instability, a state of disorder, disturbance, confusion: 1 Co. xiv. 33; Jas. iii. 16; (Clem. Rom. 1 Cor.14,1; [Prov. xxvi. 28; Tob. iv. 13]); plur. disturbances, disorders: of dissensions, 2 Co. xii. 20; of seditions, 2 Co. vi. 5 (cf. Mey. ad loc.) ; of the tumults or commotions of war, Lk. xxi. 9. (Polyb., Dion. Hal.) * oe
ἀκαταστασία. A literary citation for this Stoic word may be made from P Grenf I. 14 (ii/B.c.), the Erotic fragment, where the faithless lover is called ἀκαταστασίης εὑρέτης. See also the astrolegical papyrus published in Archiv i. p. 493 f. τῆς συ[μβ]ίου σῆς ἀκαταστασί[αν] (1. 25 f.). It occurs nearly a dozen times in Vettius Valens, coupled with πλάνη καὶ ἀλητεία (p. 418), ἀνωμαλία (p. 4418—one MS.), στάσις, ἔχθρα, συνοχή, κρίσις, ταραχή, etc.: it several times has οἰκείων dependent on it. The verb ἀκαταστατέω also occurs three times. That the astrologers had so thoroughly domesticated it does not prove that Paul, James and Luke were using a word of the higher culture.
ἀκαταστασία (akatastasia) — disorder.
ἀκατα-στᾰσία, ἡ,
instability, anarchy, confusion, [NT+2nd c.BC+]
II. unsteadiness, τοῦ σώματος[Refs 3rd c.BC+]
ἀκαταστασία
akatastasia
from 182; instability, i.e. disorder:--commotion, confusion, tumult.
see GREEK for 182
ἀκαταστασία, ας, ἡ
n.f.
disturbance, upheaval, revolution
ἀκαταστασία akatastasia 5x
pr. instability; hence, an unsettled state; disorder, commotion, tumult, sedition, Lk. 21:9; 1 Cor. 14:33; 2 Cor. 6:5; 12:20; Jas. 3:16*
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
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
βιωτικαί εἰσιν αἱ βάσανοι: τιμωροῦνται γὰρ οἱ μὲν ζημίαις, οἱ δὲ ὑστερήσεσιν, οἱ δὲ ἀσθενείαις ποικίλαις, οἱ δὲ πάσῃ ἀκαταστασίᾳ, οἱ δὲ ὑβριζόμενοι ὑπὸ ἀναξίων καὶ ἑτέραις πολλαῖς πράξεσι πάσχοντες.
τοῖς φίλοις πᾶσι διάγων διατελεῖν ἐὰν … … διὰ τῆς παρεμβολῆς εἴσελθε … … ἀκαταστασίας καὶ δυ … … … ω διὰ θαλάσσης … … ν ἐνεγκεῖν· καίτοι καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
φαῦλος is an adjective meaning slight, worthless, or morally bad. It can refer to both people and things, often with a negative ethical connotation. In the New Testament, it appears in contexts contrasting it with good or virtuous qualities, such as in John 3:20 and James 3:16. The lexicons indicate a general agreement on its meanings, focusing on worthlessness and moral failings.
φαῦλος, -η, -ον
[in LXX: Pr 22:8 (עַוְלָה) 29:9 (אֳבִיל), etc. ;]
slight, worthless, of no account, both of persons and things in various shades of meaning (v. LS, s.v.), in NT, as freq. in cl., always with distinct moral reference (v. Ellic., Past. Epp., 203; Hort, Ja., 85; Tr., Syn., lxxxiv), worthless, bad: Jo 3:20, Tit 2:8, Ja 3:16; opp. to ἀγαθός (q.v.), Jo 5:29, Ro 9:11, II Co 5:10.†
SYN.: v.s. ἄθεσμος
φαῦλος, -7, -ov, (akin to Germ. faul and flau), easy, slight, ordinary, mean, worthless, of no account; ethically, bad, wicked, base (Theogn. [?], Eur., Xen., Plat., Plut.) : Jas. iii. 16; φαῦλόν τι λέγειν περί τινος, Tit. ii. 8; φαῦλα πράσσειν, [R.V. to do ill], In. iii. 20; τὰ φ. πράσσειν opp. to τὰ ἀγαθὰ ποιεῖν, Jn. v. 29; φαῦλον (opp. to ἀγαθόν) πράσσειν, Ro. ix. 11 LT Tr WH; 2 Co. v. 10T Tr txt. WH. [See Trench, Syn. ὃ lxxxiv.]
φαῦλος. For the idea of “" worthlessness” (rather than ‘‘active moral evil ’’) often associated with this word, we may compare its weakened sense in such passages as P Oxy III. 5307 (ii/A.D.) οὐθὲν yap φαῦλον περὶ ἡμᾶς éot[t]v, ‘for there is nothing the matter with us” (Edd.), τό. XIV. 17688 (ili/A.D.) ὅπως εὐθυμῆτε ὡς οὐδέν ἐστιν [φ]αῦλον πε[ρὶ ἡμ]ᾶς, P Flor II. 208° (a.p. 256) μὴ τὰ ἐν αὐτῦς (-- ois) φαῦλα, ‘“‘not the things of no moment in them (sc. baskets),” and 20. 24717 (A.D. 256) ἵνα μὴ χρεία γένηται πρός σε φαύλων γραμμάτων, “harsh letters.” In P Reinach 5421)38 (ili/iv A.D.) the adj. is applied to ‘‘ bad ” wine. The stronger meaning, as ‘generally in the NT (Jn 329, a/.), is seen in P Leid W “V-#S (ii/iii a.p.) (= II. p. 129) ἐὰν…
Read the full entry →φαῦλος (phaulos) — evil.
φαῦλος, η, ον,
also ος, ον [Refs 5th c.BC+]:— cheap, easy, slight, paltry, first found commonly in [Refs 5th c.BC+] adverb φαύλως[Refs 4th c.BC+]
I. of things, easy, slight, φ. ἀθλήσας πόνον [Refs 5th c.BC+]; φαυλότατον ἔργον ''tis as easy as lying', [Refs 5th c.BC+]; οὔτοι βασιλέα φαῦλόν [ἐστι] κτανεῖν 'tis no slight matter to kill a king, [Refs 5th c.BC+]; νυκτὸς γὰρ οὔτι φ. ἐμβαλεῖν στρατόν no easy matter, [Refs 4th c.BC+]; φαῦλα ἐπιφέρειν bring paltry charges, [Refs 5th c.BC+]; τὰ φ. νικήσας ἔχω have gained petty victories, [Refs 5th c.BC+]; σύμμαχον Τροίᾳ μολόντα Ῥῆσον οὐ φαύλῳ τρόπῳ, i. e. with no trivial force, [Refs 5th c.BC+] adverb -λως εὑρεῖν, τυχεῖν,[Refs 5th c.BC+]; φ. ἐκφυγεῖν to get off easily, [Refs]; οὔτι φαύλως ἦλθε with no trivial force, [Refs 5th c.BC+]; τὰς ἐλπίδας φ. ἔχειν to be slight, [Refs 2nd…
φαῦλος
phaulos
apparently a primary word; "foul" or "flawy", i.e. (figuratively)
wicked:--evil.
φαῦλος, η, ον
Adj
worthless, wicked, base
φαῦλος phaulos 6x
vile, refuse; evil, wicked; Jn. 3:20; 5:29; Rom. 9:11; 2 Cor. 5:10; Tit. 2:8; Jas. 3:16*
φαῦλος φαῦλος, η, ον like φλαῦρος of things, easy, slight, Eur., Ar., etc.: adv., φαύλως κρίνειν to estimate lightly, Aesch.; φ. ἀποδιδράσκειν to get off easily, Ar.; Sup., φαυλότατα καὶ ῥᾷστα id. Ar.
trivial, paltry, petty, sorry, poor, Thuc., etc.; φαῦλα ἐπιφέρειν to bring paltry charges, Hdt.: adv., οὔτι φαύλως with no trivial force, Eur.
of persons, low in rank, mean, common, οἱ φαυλότατοι the commonest sort (of soldiers), Thuc., etc.: also in point of education opp. to σοφός, Eur., etc.; c. inf., φαῦλος μάχεσθαι id. Eur.; φ. λέγειν Plat.
careless, thoughtless, indifferent, Lat. securus, Eur.;—adv., φαύλως εὕδειν id. Eur.; φ. λογίσασθαι to estimate off-hand, roughly, Ar.; φ. εἰπεῖν, Lat. strictim dicere, carelessly, roughly…
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
θεῷ γὰρ οὐδεὶς ἐργάζεται, καὶ μάλιστα τὰ φαῦλα·
δέος γὰρ ἐκ τούτου μὴ διαβῇ καὶ μέχρι τῶν ἀνθρωπείων ἡ πρὸς τὸ ὁμόφυλον ἀτιμία τὴν ἀρχὴν ἀπὸ τῶν περὶ τὰ μικρὰ καὶ τὰ φαῦλα πρότερον λαβοῦσα.
τὰ ἱμάτια ὑγιῆ καὶ ἐν ἀσφαλεῖ ποιήσῃς. μὴ ἀγωνία δὲ περὶ ἡμῶν, οὐθὲν γὰρ φαῦλον περὶ ἡμᾶς ἐστιν καὶ συμφωνοῦμεν ἀλλήλοις. ἀσπάζεταί σε Θεωνᾶς. ἀσπάζου τὰ παιδία Ἀπίωνα καὶ
δικαίῳ τέκνων. ἔχουσα πρότερον τοῦ πατρός μου δοῦλον ὀνόματι Σαραπίωνα καὶ τοῦτον νομίσασα μηδὲν φαῦλόν τι διαπράξασθαι τῷ εἶναί μου πατρικὸν καὶ πεπιστεῦσθαι ὑπʼ ἐμοῦ τὰ ἡμέτερα, οὗτος οὐκ
γράφω ἐλθὼν εἰς Σχεδίαν τῇ κα κατὰ τὸ μεσονύκτιον, ὅπως εὐθυμῆτε ὡς οὐδέν ἐστιν φαῦλον περὶ ἡμᾶς. οἱ γὰρ ἄνεμοι διὰ συστάσεως ὠμης … … φυ … … ἀσπάζονται
From prasso, to do: literally a thing done, a deed. The lexicons note it widens out to a matter or an affair, and in legal Greek to a lawsuit. Luke does not write of these ideas or these teachings but of these things done. What the first Christians had to hand on was, before anything else, a set of events.
πρᾶγμα, -τος, τό
(< πράσσω),
[in LXX chiefly for דָּבָר;]
that which has been done, a deed, act: Lk 1:1, Ac 5:4, II Co 7:11, He 6:18.
πρᾶγμα, -ros, τό, (πράσσω), fr. [Pind.], Aeschyl., Hat. down, Sept. chiefly for 125; a. that which has been done, a deed, an accomplished fact: Lk.i.1; Acts v. 4; 2 Co. vii. 11; Heb. vi. 18. b. what is doing or being accomplished: Jas. iii. 16; spec. business (commercial transaction), 1 Th. iv. 6 [so W.115 (109); al. refer this example to 6. and render in the matter (spoken of, or conventionally understood; cf. Green, Gram. p. 26 sq.)]- ο. a matter (in question), affair: Mt. xviii. 19; Ro. xvi. 2; spec. in a forensic sense, a matter at law, case, suit, (Xen. mem. 2, 9,1; Dem. 1120, 26; Joseph. antt. 14, 10, 17): πρᾶγμα ἔχειν πρός twa, [A. V. having a matter against, ete.], 1 Co. vi. 1. ἃ. that which is or ezists, a thing: Heb. x. 1; πράγματα οὐ βλεπόμενα, Heb. xi. 1 [see ἐλπίζω ].",
πρᾶγμα. (1) For the ordinary meaning, ‘‘an action,” ‘‘a deed,” cf. P Oxy VI. 938? (iii/iv A.D.) οὐκ ἀκόλουθον πρᾶγμα ἐποίησας ἐνεδρεύσας τὰς τροφὰς τῶν κτηνῶν, ‘‘it was an unfitting act of yours to intercept the fodder for the oxen” (Edd.), and τό. XII. 14771 (question to an oracle—iii/iv A.D.) εἶ κερδαίνω ἀπὸ τοῦ πράγματος ; ‘“‘am I to profit by the transaction?’ (Edd.). The vaguer meaning ‘‘an affair,” ‘¢a matter,”” is seen in P Ryl If. 153! (a.D. 138-161) ὑπηρετήσας πράγμασι ἡμῶν, “having been of service in our affairs,’ P Oxy IX. 12158 (illiterate—(ii/iii A.D.) καλῶς πυήσις ἐλθὼν πρὸς aipal ἄχρι τὰ πράγματα καταστάλῃ, ‘*please come to me until matters are arranged ” (Ed.), and 7b. XII. 14897 (late iii/A.D.) οὐκ ἔχεις πρᾶγμα, “it is not your affair.” (2) The noun is common in the papyri = ‘‘ lawsuit,” as in 1 Cor 6!, e.g. BGU I. 229 (A.p. 114) ἁπλῶς μηδὲν ἔχουσα πρᾶγμα πρὸς ἐμέ, P…
Read the full entry →πρᾶγμα (pragma) — thing.
πρᾶγμα, ατος, τό,
Ionic dialect πρῆχμα [Refs 5th c.BC+]; also πρῆγμα [Refs 5th c.BC+] perhaps wrote πρῆχμα, which is see[Refs 2nd c.AD+]; compare πρήχματος οὐχ ὁσίου imitated from [Refs 5th c.BC+]: (πράσσω):— deed, act, the concrete of πρᾶξις, but frequently approaching to the abstract sense, [Refs 6th c.BC+]; opposed to λόγοι, [Refs 5th c.BC+]; γυναίου π. ἐποίει did the act of a woman, [Refs 4th c.BC+]
II. occurrence, matter, affair, πᾶσαν τελευτὰν πράγματος [Refs 5th c.BC+]; ὁρᾶτε τὸ π., οἷ προελήλυθε κτλ., [Refs]
II.2. thing, concrete reality, ἆρ᾽ ἔστιν αὔλησίς τι π.; [Refs 5th c.BC+]; opposed to ὄνομα, [Refs 5th c.BC+]; ὡς ἀργαλέον π. ἐστίν with infinitive, [Refs 5th c.BC+]; opposed to ὀνόματα, [Refs 5th…
πρᾶγμα
pragma
from 4238; a deed; by implication, an affair; by extension, an object
(material):--business, matter, thing, work.
see GREEK for 4238
πρᾶγμα, ατος, τό
n.n.
a thing done, a matter
πρᾶγμα pragma 11x
a thing done, fact, deed, work, transaction, Lk. 1:1; Jas. 3:16; a matter, affair, Mt. 18:19; Rom. 16:2; a matter of dispute, 1 Cor. 6:1; a thing, genr., Heb. 10:1; 11:1; τὸ πρᾶγμα, a euphemism for unlawful sexual conduct, perhaps, 1 Thess. 4:6
πρᾶγμα πρᾶγμα, ionic πρῆγμα, ατος, τό, πράσσω that which has been done, a deed, act, Lat. facinus, Hdt., attic; τῶν πραγμάτων πλέον more than facts, Eur.; τὸ σὸν τί ἐστι τὸ πρ.; what is your work in life? Plat.; γύναιον πρ. ποιεῖν to do a woman's work, Dem.
like Lat. res, a thing, matter, affair, Hdt., attic; σφισί τε καὶ Ἀθηναίοις εἶναι οὐδὲν πρ. they had no thing in common, Hdt.
anything necessary or expedient, πρῆγμά ἐστι, c. inf., it is necessary, expedient to do, 'tis my duty or business to do, like Lat. opus est, Hdt.
a thing of consequence or importance, πρ. ποιεῖσθαί τι id. Hdt.; of a person, ἦν μέγιστον πρ. Δημοκήδης παρὰ βασιλέϊ he was made much of by the king, id. Hdt.; ἄμαχον πρ., of a woman, Xen.; ἀσταθμητότατον πρ. ὁ δῆμος…
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
11 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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 39 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ ταύτην οἱ τὰς φύσεις τῶν πραγμάτων ἀκριβέστερον ἐρευνῶντες ὀφθαλμοῦ λέγουσιν ὀφθαλμὸν εἶναι.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
ἢ οὐ δοκεῖ σοι ἀνδρὶ δικαίῳ πονηρὸν πρᾶγμα εἶναι, ἐὰν ἀναβῇ αὐτοῦ ἐπὶ τὴν καρδίαν ἡ πονηρὰ ἐπιθυμία;
καὶ μὴ ἐνκαλεῖν μηδὲ ἐπελεύσεσθαι τοὺς ὁμολογοῦντας μήτε περὶ τούτου μήτε περὶ οὐδενὸς ἁπλῶς πράγματος ἐνγράπτου καὶ ἀγράφου. ὑπογραφεὺς τῶν ὁμολογούντων Σάτυρος Σατύρου ὡς ἐτῶν κγ οὐλὴ ἀντικνημίωι δεξιῶι
μηδὲ τοῖς παρʼ αὐτοῦ περὶ ὧν ἀπέχει καθότι πρόκιται μηδὲ περὶ ἄλλου τινὸς ἁπλῶς πράγματος ἐνγράπτου μηδὲ ἀγράφου ἀπὸ τῶν ἔνπροσθεν χρόνων μέχρι τῆς ἐνεστώσης ἡμέρας τρόπῳ μηδενὶ παρευρέσει
τὸν ὁμολογοῦντα μήτε τοὺς παρʼ αὐτοῦ ἐνκαλεῖν τοῖς περὶ τὸν Στοτοῆτιν περὶ μηδενὸς ἁπλῶς πράγματος ἐνγράπτου ἢ ἀγράφου ἀπὸ τῶν ἔνπροσθεν χρόνων μέχρι τῆς ἐνεστώσης ἡμέρας τρόπῳ μηδενί. Πακῦσις