James 4:2 — Word Study
N1904ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε δὲ διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
BSAYou desireepithumeō▸ [lust, have intense desire for] andkai notou have;echō▸ you killphoneuō▸ [murder, take a life] andkai covetzēloō▸ [are zealous, envious] andkai notou are abledunamai▸ [lack the power] to obtain;epitugchanō▸ [attain, get] You quarrelmachomai▸ [fight, dispute] andkai wrangle;polemeō▸ [make war, struggle] Notou you haveechō▸ [possess, hold] now becausedia <the>ho notmē to askaiteō▸ [request, pray for] you;su
| Greek | English | Parsing |
|---|---|---|
| ἐπιθυμεῖτε | You desire | Verb, present, active |
| καὶ | and | Conjunction |
| οὐκ | not | Particle, negative |
| ἔχετε· | have; | Verb, present, active |
| φονεύετε | you kill | Verb, present, active |
| καὶ | and | Conjunction |
| ζηλοῦτε | covet | Verb, present, active |
| καὶ | and | Conjunction |
| οὐ | not | Particle, negative |
| δύνασθε | are able | Verb, present, no voice stated |
| ἐπιτυχεῖν· | to obtain; | Verb, second aorist, active |
| μάχεσθε | You quarrel | Verb, present, no voice stated |
| καὶ | and | Conjunction |
| πολεμεῖτε· | wrangle; | Verb, present, active |
| οὐκ | Not | Particle, negative |
| ἔχετε | you have | Verb, present, active |
| δὲ | now | |
| διὰ | because | Preposition |
| τὸ | <the> | Article, accusative, singular |
| μὴ | not | Particle, negative |
| αἰτεῖσθαι | to ask | Verb, present, middle |
| ὑμᾶς· | you; | Personal pronoun, second person, accusative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You crave what you do not have; you kill and covet, but are unable to obtain it. You quarrel and fight. You do not have, because you do not ask. |
| KJV | Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. |
| ASV | Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not. |
| YLT | ye desire, and ye have not; ye murder, and are zealous, and are not able to attain; ye fight and war, and ye have not, because of your not asking; |
| WEB | You lust, and don’t have. You murder and covet, and can’t obtain. You fight and make war. You don’t have, because you don’t ask. |
| BBE | You are burning with desire, and have not your desire, so you put men to death; you are full of envy, and you are not able to get your desire, so you are fighting and making war; you have not your desire, because you do not make request for it. |
Where they part company is ἐπιθυμεῖτε — see How Translations Differ.
The sentence consists of multiple clauses that build on the main action of desiring, leading to consequences and ultimately highlighting the importance of asking.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἐπιθυμέω
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 4:2
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 Causes of Conflictgenerated
James 4:2 discusses the internal struggles that lead to conflicts among believers. James points out that the cravings for what one does not have can lead to destructive actions, such as killing and quarreling. He emphasizes that these conflicts arise from unchecked desires and a failure to seek God's help through prayer. The surrounding verses highlight the importance of asking God with the right motives, which is crucial for receiving what is truly needed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 5:1–5 | Come now, you who are rich, weep and wail over the misery to come upon you. |
| 2 | Proverbs 1:19 | Such is the fate of all who are greedy, whose unjust gain takes the lives of its possessors. |
| 3 | Ecclesiastes 4:8 | There is a man all alone, without even a son or brother. And though there is no end to his labor, his eyes are still not content with his wealth: “For whom do I toil and bereave my soul of enjoyment?” This too is futile—a miserable task. |
| 4 | Habakkuk 2:5 | and wealth indeed betrays him. He is an arrogant man never at rest. He enlarges his appetite like Sheol, and like Death, he is never satisfied. He gathers all the nations to himself and collects all the peoples as his own. |
| 5 | 1 Timothy 6:9–10 | Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — ἐπιθυμεῖτε, epithumeōgenerated
The verb ἐπιθυμέω (i.e., *epithumeo*) means to desire intensely or long for something. It is often used in contexts that warn against excessive or wrongful desires, as seen in James 4:2 and Romans 7:7.
This word can describe both positive and negative desires, but in this context, it highlights the dangers of longing for what is not rightfully ours, leading to conflict and strife.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'You crave what you do not have; you kill and covet, but are unable to obtain it.' Other translations, such as the KJV and ASV, also reflect this meaning, emphasizing the intense desire and resulting actions.
Where translations differ is primarily in the rendering of ἐπιθυμεῖτε. The BBE uses 'burning with desire,' while the ASV opts for 'lust' and the YLT simplifies it to 'desire.' These variations illustrate different nuances of the same underlying concept.
Sentence Structuregenerated
The verse contains a series of clauses that build on each other, starting with the main action of desiring: ἐπιθυμεῖτε, you desire. This is followed by actions resulting from that desire, such as killing and quarreling.
The structure emphasizes a cause-and-effect relationship, where desire leads to conflict, and concludes with the reason for unfulfilled desires: you do not ask, indicating a lack of prayer or seeking God's help.
Septuagint Backgroundgenerated
ἐπιθυμέω appears in the Septuagint, often translating Hebrew words related to desire, such as אָוָה (H183) meaning 'to incline or desire' and חָמַד (H2530) meaning 'to covet or take pleasure in.' This connection highlights the biblical warning against wrongful desires.
In contexts where ἐπιθυμέω is used, it often carries a negative connotation, warning against desires that lead to sin or conflict.
In plain words — the whole versegenerated
James 4:2 explains that people often desire things they do not have, which can lead to serious problems like killing and fighting. Instead of trying to get what they want through harmful actions, James advises that they should ask God for what they need.
Frequently Asked Questionsgenerated
It refers to intense desires that can lead to destructive actions, such as conflict and even violence, when those desires are not fulfilled.
James emphasizes the importance of prayer and seeking God's help. When we fail to ask, we miss the opportunity to receive what we truly need.
When individuals desire what others have or seek fulfillment through wrongful means, it can result in jealousy, fighting, and even violence.
James encourages believers to turn to God in prayer, asking for their needs with the right motives, rather than seeking fulfillment through harmful actions.
Reflection Questionsgenerated
- In what areas of my life do I struggle with desires that lead to conflict?
- How can I better seek God's guidance in my desires and needs?
- What steps can I take to avoid letting my cravings lead to harmful actions?
- How can I encourage others to seek God rather than fight over desires?
The early church on this verse — how the Fathers read it
Bede comments on this passage, noting that James addresses the conflict arising from unfulfilled desires and the importance of asking God.
You quarrel and fight, and you do not have because you do not ask. You quarrel, he says, and fight for temporal glory, and you are not able to obtain this, precisely because you do not care to ask the Lord,Early Church Fathers on James 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 4:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe lust, and have not,.... The apostle proceeds to show the unsuccessfulness of many in their desires and pursuits after worldly things; some might be like the sluggard, whose soul desireth all good
Read John Gill on James 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
Read Robert Jamieson on James 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe lust; passionately and greedily desire. And have not; either soon lose, or rather cannot get, what ye so lust after. Ye kill; some copies have it, ye envy, and many suppose that to be the better reading, as agreeing with the context, and with ; envy being the cause of strife there, and joined with emulation, or a desire of having, here. We read it according to other copies, ye kill, which, if he speaketh of wars in a proper sense, , was, no doubt, the effect of them; and if he speak only of strife and contentions, yet they might proceed so far, that the death of some (though not intended) might be the consequent of them, and occasioned by them. Or, he may mean their murderous desires…
Read Matthew Poole on James 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ver. 2. Ye lust and have not] viz. To the satisfying of your lusts; for that is an endless piece of work. Lust still cries Give, give; and is ever sick of a spiritual dropsy; the barren womb, the horseleech’ s daughter, the grave, is nothing to this gulf, to this curse of unsatisfiableness. Because ye ask not] He must be of a sedate spirit that prays to purpose. How shall we think God will hear us when we hardly hear ourselves? Married couples must agree, that their prayers be not hindered, 1 Peter 3:7. There is no sowing in a storm; no taking medicine in a hot…
Read John Trapp on James 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2, 3) Ye lust, and have not . . .—Better thus: Ye desire, and have not; ye kill, and envy, and cannot obtain; ye fight and make war; ye have not, because ye ask not; ye ask and receive not, because ye ask that ye may spend it on your lusts. It is interesting to notice the sharp crisp sentences, recollecting at the same time that St. James himself fell a victim to the passions he thus assails, probably at the hands of a zealot mob. The marginal note to the second of the above paragraphs gives envy as an alternative reading for “kill”: but this is an error. “Ye kill and play the zealot” would be still nearer the original: for, as with Jedburgh justice in the old Border wars, hanging preceded…
Read Charles John Ellicott on James 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Ye lust, and have not] Ye are ever covetous, and ever poor. Ye kill, and, desire to have] Ye are constantly engaged in insurrections and predatory wars, and never gain any advantage. Ye have not, because ye ask not.] Ye get no especial blessing from God as your fathers did, because ye do not pray. Worldly good is your god; ye leave no stone unturned in order to get it; and as ye ask nothing from God but to consume it upon your evil desires and propensities, your prayers are not heard.
Read AdamClarke on James 4 →CambridgeThe Cambridge Bible for Schools and Colleges2. Ye lust and have not …] The genesis of evil is traced somewhat in the same way as in ch. James 1:15. The germ is found in desire for what we have not, as e. g. in the sins of David (2 Samuel 11:1) and Ahab (1 Kings 21:2-4). That desire becomes the master-passion of a man’s soul, and hurries him on to crimes from which he would, at first, have shrunk.ye kill, and desire to have …] The order strikes us as inverted, putting the last and deadliest sin at the beginning. The marginal alternative of “envy” would doubtless give an easier sense, but this cannot possibly be the meaning of the Greek word as it stands, and comes from a conjectural reading, suggested, without any MS. authority, by…
Read Cambridge on James 4 →Albert Barnes1798–1870Barnes' Notes on the BibleYe lust, and have not - That is, you wish to have something which you do not now possess, and to which you have no just claim, and this prompts to the effort to obtain it by force.
Read Albert Barnes on James 4 →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
You crave what you do not have; you kill and covet, but are unable to obtain it. You quarrel and fight. You do not have, because you do not ask.
You lust, and don’t have. You murder and covet, and can’t obtain. You fight and make war. You don’t have, because you don’t ask.
You crave what you do not have; you kill and covet, but are unable to obtain it. You quarrel and fight. You do not have, because you do not ask.
You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;
Tyndale line
Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not.
Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not.
Ye lust and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
Ye lust, and haue not: ye enuie, and desire immoderately, and cannot obtaine: ye fight and warre, and get nothing, because ye aske not.
Strictly literal
Ye lust and have not: ye kill and are full of envy, and cannot obtain; ye fight and war; ye have not because ye ask not.
ye desire, and ye have not; ye murder, and are zealous, and are not able to attain; ye fight and war, and ye have not, because of your not asking;
You desire, and do not have, [so] you murder; and you are zealous, and are not able to attain, [so] you fight and war; and you do not have, because of your not asking;
You desire, and you do not have. You kill and covet, and you are not able to obtain. You fight and quarrel. You do not possess because you do not ask.
From the Latin
You covet, and have not: you kill, and envy, and can not obtain. You contend and war, and you have not, because you ask not.
Simplified
You burn with desire, but don't get what you want. You kill for what you lust after, but don't get what you're looking for. You argue and you fight, but you don't get anything, because you don't pray for it.
You are burning with desire, and have not your desire, so you put men to death; you are full of envy, and you are not able to get your desire, so you are fighting and making war; you have not your desire, because you do not make request for it.
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.
concupiscitis, et non habetis : occiditis, et zelatis : et non potestis adipisci : litigatis, et belligeratis, et non habetis, propter quod non postulatis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܬܪܓܪܓܝܢ ܐܢܬܘܢ ܘܠܝܬ ܠܟܘܢ ܘܩܛܠܝܢ ܐܢܬܘܢ ܘܛܢܝܢ ܐܢܬܘܢ ܘܠܐ ܐܬܝܐ ܒܐܝܕܝܟܘܢ ܘܢܨܝܢ ܐܢܬܘܢ ܘܩܪܒܐ ܥܒܕܝܢ ܐܢܬܘܢ ܘܠܝܬ ܠܟܘܢ ܡܛܠ ܕܠܐ ܫܐܠܝܢ ܐܢܬܘܢ
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.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε — διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
The standard critical text of the New Testament.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε — διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
The previous edition, still widely cited.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε — διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
The Society of Biblical Literature edition, freely licensed.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε — διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
The edition that turned scholarship toward the earliest manuscripts.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε — διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
An independent critical text built from the oldest witnesses then known.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε — διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
A recent critical edition following documentary evidence closely.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε — διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
The reading of the majority of surviving manuscripts.
ἐπιθυμεῖτε καὶ οὐκ ἔχετε· φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν· μάχεσθε καὶ πολεμεῖτε· οὐκ ἔχετε δὲ διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| δὲ now | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
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 4:2
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 ἐπιθυμέω (i.e., *epithumeo*) is built from roots meaning 'to set the heart upon' or 'to desire.' It covers a range of meanings including longing, coveting, and lusting after something, and can be used with various grammatical constructions. In the New Testament, it appears in contexts of desire, both positive and negative, such as in James 4:2 and Romans 7:7.
ἐπιθυμέω, -ῶ
(< θυμός),
[in LXX chiefly for אָוָה pi., hithp.; also for חָמַד, etc. ;]
to set one's heart upon, desire, lust after, covet: absol., Ja 4:2, Ro 7:7 13:9 (LXX), I Co 10:6 (of. IV Mac 2:6); seq. κατά (against, in opposition to), Ga 5:17; prop. (as in cl.) c. gen., Ac 20:33, I Ti 3:1; in late Gk. also c. acc (M, Pr., 65), Mt 5:28 (Rec. αὐτῆς; T omits; cf. Ex 20:17, Mi 2:2, Wi 16:3, al.); c. inf., Mt 13:17,
ἐπιθυμέω, -ὦ ; [impf. ἐπεθύμουν ; fut. ἐπιθυμήσω ; 1 aor. ἐπεθύμησα; (θυμός); fr. Aeschyl. down; Sept. for 738 and 12m; prop. to keep the θυμός turned upon a thing, hence [cf. our to set one’s heart upon] to have a desire for, long for; absol. to desire [A. V. lust], Jas. iv. 2; to lust after, covet, of those who seek things forbidden, Ro. vii. 7; xiii. 9 (fr. Ex. xx. 17); 1 Co. x. 6, (4 Mace. ii. 6); κατά Twos, to have desires opposed to [A.V. lust against] a thing, Gal. v. 17 [B. 335 (288)]; τινός, to long for, covet a thing, Acts xx. 33; 1 Tim. iii. 1; of sexual desire, γυναικός, Mt. v. 28 Ree. [see below] (παιδὸς ἢ γυναικός, Xen. an. 4, 1, 14; with the gen. also in Ex. xxxiv. 24; Proy. xxi. 26; xxiii. 3,6; Sap. vi.12; Sir. xxiv. 19 (18), etc.) ; contrary to the usage of the better Grk. writ. with the ace. of the object, Mt. v. 28 L Tr (WH br.), and without an obj. Tdf. (Ex. xx. 17…
Read the full entry →ἐπιθυμέω. For the late acc. constr. with this verb, as in Mt 57° BD, cf. the Hadrumetum Memorial of iii/A.p., reproduced in BS, p: 274 ff.“ μηδεμίαν ἄλλη[ν] γυναῖκα μήτε παρθένον ἐπιθυμotvra. In P Lond 897 (a.p. 84) (ΞΞ 111. p. 207) after the closing word of ]. 325 the following words have been written and struck out— -. pe. . ce ovK ἐπιθυμῶι εἰς᾿Αρσινοΐτην 7. Other exx. of the verb are BGU I. 248" (ii/a.p.) ὧν oa βούλεθαι (1 κοινῆσαι βούλεται) Kal αὐτὸν €[. Ve Galfedls ἀσπάζομαί σε, μῆτερ, διὰ τῶν γραμμάτων rap ἜΡΙΣ: οὖσα ἤδη θεάσασθαι, and from the inscrr. Sy// 226106 (iii/s. C.) πρὸς δὲ τούτοις Θισαμάτας καὶ Σκύθας καὶ Σαυδαράτας ἐπιθυμεῖν τοῦ ὀχυρώματος (‘‘ fortress”), ΟΟ75 764)° (ii/B.c.) τοῖς ἄλλοις ἄρχουσιν πᾶ]σιν καὶ Ῥωμαίων τοῖς ἐπιθυμοῦσιν καὶ τοῖς ἐλευθέροις…
Read the full entry →ἐπιθυμέω (epithumeō) — to long for.
ἐπιθῡμ-έω,
set one's heart upon a thing, long for, covet, desire, with genitive of things, [Refs 5th c.BC+]; of political attachments, τῶν ἡμετέρων πολεμίων 5th-6th c.BC: Andocides Orator 4.28; ὀλιγαρχίας 5th c.BC: Lysias Orator 20.3: with infinitive, desire to do, πλῶσαι 5th c.BC: Herodotus Historicus 1.24; ἀπικνέεσθαι[Refs 5th c.BC+]: absolutely, desire, covet, [Refs 5th c.BC+]; τὸ ἐπιθυμοῦν τοῦ πλοῦ, ={ἐπιθυμία}, eagerness for it, [Refs]:—passive, to be desired, τὰ ἐπιθυμούμενα 5th-6th c.BC: Plato Philosophus “Philebus” 35d.
ἐπιθυμέω
epithumeo
from 1909 and 2372; to set the heart upon, i.e. long for (rightfully
or otherwise):--covet, desire, would fain, lust (after).
see GREEK for 1909
see GREEK for 2372
ἐπιθυμέω
v.
I long for, covet, lust after
ἐπιθυμέω θυμός to set one's heart upon a thing, lust after, long for, covet, desire, c. gen., Hdt., Aesch., etc.; also c. gen. pers., Xen.:—c. inf. to desire to do, Hdt., Soph.:—absol. to desire, covet, Thuc., etc.; τὸ ἐπιθυμοῦν τοῦ πλοῦ ῀ ἐπιθυμία, eagerness for it, id. Thuc.
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
de-zir': The verb "to desire" in the Scriptures usually means "to long for," "to ask for," "to demand," and may be used in a good or bad sense (compare De 7:25 the King James Version). the Revised Version (British and American) frequently renders the more literal meaning of the Hebrew. Compare Job 20:20, "delight"; Pr 21:20, "precious"; Ps 40:6, "delight"; aiteo (except Col 1:9), and erotao (except Lu 7:36) are rendered "to ask" and zeteo, "to seek" (compare Lu 9:9 et. al.). The Hebrew kacaph, literally, "to lose in…
→ SPIRITUAL De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42:1-11; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11,12,16; 94:19; 105:4; 118:17; 119:2,10,20,40,77,88,116,117,122,133,149,156; 123:1,2; 130:5,6; 143:5,6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8,9; 40:31; 55:1,2,6; Jer 29:13; La 3:25,26,41; Ho 10:12; Hab 3:2; Mt 5:6;
16 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 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 29 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 ἔτι πρὸς τούτοις ἀλλότριον τοῦτο, μὴ ἐπιθύμει·
καὶ κατανεύσαντος τοῦ θεοῦ τὴν χάριν λαβὼν τομάδος τὸ ἄκρον ἐν ποσὶν ἐρριμμένης διαιρεῖ μέσην καὶ κατὰ τὸ μῆκος τὴν τομὴν ποιησάμενος, ἔπειτα μεθεὶς εἰς τὸ φρέαρ ἔπειθε τοὺς Ἑβραίους τὸν θεὸν ἐπήκοον αὐτοῦ τῶν εὐχῶν γεγονέναι καὶ ὑπεσχῆσθαι τὸ ὕδωρ…
οὐ μὴ γένῃ ἐπιθυμῶν τὰ τοῦ πλησίον σου, οὐ μὴ γένῃ πλεονέκτης.
r Χαιρήμων Σύρωι χαίρειν. ἤδη Θάις ἐπιθυμεῖ σο … ωι … … … η … … προσορμίσῃς
κατελθὼν εἰς Ἀλεξάνδρειαν πολλαῖς ἀφορμαῖς ἐχρησάμην ἄχρι οὗ μετενέχθη εἰς τὴν ἐν Κόπτῳ εἶλαν. ἐπιθυμῶν οὖν πρὸς ὑμᾶς τῷ ἀναπλόῳ καταντῆσαι περιεκλείσθημεν ἀπὸ τοῦ δοθέντος τῷ παιδίῳ ὑπὸ τοῦ
ὅτι καθʼ ἑκάστην ἡμέραν τὸ προσκύνημά σου ποιῶ, εἴτε παρʼ ἀνθρώποις, εἴτε παρὰ θεῷ. ἐπεθύμησα γάρ σε προσκυνῆσαί σε καὶ διὰ γραμμάτων ἔστʼ ἂν ὁ θεὸς δώσῃ τὴν καλὴν
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 οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 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 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
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.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
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-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
hav: "To have" is to own or possess; its various uses may be resolved into this, its proper meaning.
A few of the many changes in the Revised Version (British and American) are, for "a man that hath friends" (Pr 18:24), "maketh many friends," margin (Hebrew) "a man of friends"; for "all that I have" (Lu 15:31), "all that is mine"; for "we have peace with God" (Ro 5:1) the English Revised Version has "let us have," margin "some authorities read we have," the American Standard Revised Version as the King James Version margin "many ancient authorities read let us have"; for "what great conflict I have" (Col 2:1), "how greatly I strive"; for "will have" (
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
φονεύω (phoneuo) means to kill or murder. It is derived from the noun φονεύς and is used in various contexts, including both absolute forms and constructions with direct objects. The New Testament references include Matthew 5:21 and James 4:2, among others. The term has a strong connotation of intentionality in the act of killing.
φονεύω, “murder.” The document just cited s.v. φονεύς, BGU IV. 1024, shows the corr. verb several times, e.g. Y 76 οὖν Διόδημος ἐφόνευσεν τὴν πόρνην. Other exx. are P Grenf II. 3611 (B.C. 95) μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι. ὑπελαμβάνοσαν φονευθήσεσθαι, ‘do not grieve over the departed. They expected to be killed” (Edd.), 2. 84% (v/vi A.D.) vids τὸν εἴδιον πατέραν φωνεύσας Kal τοὺς νόμους φοβηθεὶς ἔφυγεν εἰς ἐρημίαν, P Oxy XVI. 1885" (Α.Ὁ. 509) ἐπιθεωρῆσαι [τὸν σχεδὸν φο]νευθέντα Σουροῦς, ‘to inspect the nearly murdered Sourous” (Edd.), and the hyperbolical use in P Lond 113. 12 (¢)* (vi/vii a.D.), where a petitioner for redress of injuries complains that he has been murdered— ὃ χρεώστης ἐφ[ό]νευσέν pe. See also στ. σφάζω and φαρμακός. [Is it possible that the above use of φονεύω throws light on the difficult Jas 4? 7] In Ἐν. Petr. 2 γέγραπται γὰρ ἐν τῷ νόμῳ ἥλιον μὴ δῦναι ἐπὶ…
Read the full entry →φονεύω (phoneuō) — to murder.
φον-εύω,
murder, kill, τινα [Refs 5th c.BC+]; with double accusative, [φόνον] φ. τινά [Refs 5th c.BC+]:—passive, to be slain, [Refs 5th c.BC+]
2. of an animal, ἐὰν.. ζῷον.. τι φονεύσῃ τινά [Refs 5th c.BC+]
3. stain with blood, φασγάνῳ δέρην [Refs 5th c.BC+]
φονεύω
phoneuo
from 5406; to be a murderer (of):--kill, do murder, slay.
see GREEK for 5406
φονεύω
v.
I murder
φονεύω from φονεύς φονεύω, φυτ. -σω to murder, kill, slay, Hdt., Aesch., etc.: —Pass. to be slain, Eur., Thuc.
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
12 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 12 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 23 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ πάλιν γεννηθὲν ἀποκτενεῖς.
οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον.
καὶ ἐλθόντα ἐκδικῆσαί με ἢ ἀπολῦσαί με παρ’ αὐτοῦ, … αζω μή πώς με φονεύσῃ καθὼς ἐπαγγέλλεταί μοι. ἔρρωσο.
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
ζηλόω is built from the root meaning to have warmth of feeling, covering a range from envy and jealousy to eager desire. In the New Testament, it appears in contexts of both negative jealousy (Acts 7:9; 1 Corinthians 13:4) and positive zeal (2 Corinthians 11:2; Galatians 4:17). The lexicons note that it can mean to strive after or emulate, with some variations in emphasis on its connotations.
ζηλόω, -ῶ,
[in LXX chiefly for קנא pi.;]
to burn with envy or jealousy, to be jealous: absol., Ac 7:9 17:5, I Co 13:4, Ja 4:2 (R, mg., cf. Mayor, in l.).
to seek or desire eagerly: c. acc. rei, I Co 12:31 14:1, 39 (cf. Si 50:18, Wi 1:12); c. acc. pers., II Co 11:2, Ga 4:17; pass., Ga 4:18.†
ζηλόω, -6; 1 aor. ἐζήλωσα ; pres. pass. inf. ζηλοῦσθαι ; τὥλος, q. v.); Sept. for NIP; to burn with zeal; as absol. to be heated or to boil [A.V. to be moved] with envy, hatred, anger : Acts vii. 9; xvii. 5 (where Grsb. om. ᾧηλώσ.) ; 1 Co. xiii. 4; Jas. iv. 2; in a good sense, to be zealous in the pursuit of good, Rev. iii. 19 RG Trmrg. (the aor. ζήλωσον marks the entrance into the mental state, see βασιλεύω, fin.; ἐζήλωσε, he was seized with indignation, 1 Mace. ii. 24). 2. trans.; τί, to desire earnestly, pursue: 1 Co. xii. 81; xiv. 1, 39, (Sir. li. 18; Thue. 2, 37; Eur. Hee. 255; Dem. 500, 2; al.); μᾶλλον δέ, sc. ζηλοῦτε, foll. by iva, 1 Co. xiv. 1 [B. 237 (205); ef. W. 577 (537)]. τινά, 8. to desire one earnestly, to strive after, busy one’s self about him : to exert one’s self for one (that he may not be torn from me), 2Co. xi. 2; to seek to draw over to one’s side, Gal. iv. 17…
Read the full entry →ζηλόω. For ζηλόω c. acc., as in Ac 7° according to the RV rendering (cf. Gal 417), see PSI I. 945 (ii/A.p.) ζηλοῖ yap τὴν μάθησιν, and from the inserr. A/ichel 39.447 (mid. i/B.C.) ἐφ᾽ οἷς οὐχ ἧττον ὁ δῆμος [{]ηλοῖ αὐτόν, and 76. 1007 (118.6.) καὶ ζηλῶσιν αὐτοὺς οἱ ἐπιγινόμενοι ᾿Εἰχιναδῶν, The compound ζηλοτυπέω may be illustrated from P Oxy III. 472" (c. A.D. 130) ἐζηλοτύπει αὐτὴν μὴ ἐπισταμένην, “he was jealous of her without her knowledge” (Edd.): cf. for the subst. Numb 5:5 θυσία ζηλοτυπίας.
ζηλόω (zēloō) — be eager.
ζηλ-όω,
(ζῆλος):
I. with accusative person, vie with, emulate, τινα [Refs 5th c.BC+]:—passive, [Refs 5th c.BC+]; in bad sense, to be jealous of, envy, ζηλοῖ δέ τε γείτονα γείτων [LXX+8th c.BC+]: absolutely, to be jealous, [NT]through jealousy, [NT]
__b with accusative person, to be jealous for, [LXX]
2. esteem or pronounce happy, admire, praise, τινά τινος one for a thing, [Refs 5th c.BC+]: more rarely, ζ. τινά τι [Refs 5th c.BC+]; ζ. σε ὁθούνεκα.. [Refs 4th c.BC+]; τὴν πόλιν, ὅτι.. [Refs 5th c.BC+]; πολλά σε ζηλῶ βίου, μάλιστα δ᾽ εἰ.. [Refs 5th c.BC+]: with participle, σε ζ. θανόντα πρὶν κακῶν ἰδεῖν βάθος [Refs 5th c.BC+] happy in your ignorance! [Refs 5th c.BC+]:—passive, to be deemed fortunate, ὑπό τινων [Refs 5th…
ζηλόω ζηλεύω
zeloo
from 2205; to have warmth of feeling for or against:--affect, covet
(earnestly), (have) desire, (move with) envy, be jealous over, (be)
zealous(-ly affect).
see GREEK for 2205
ζηλόω
v.
I am jealous, eager for
ζηλόω zēloō 11x
to have strong affection towards, be ardently devoted to, 2 Cor. 11:2; to make a show of affection and devotion towards, Gal. 4:17; to desire earnestly, aspire eagerly after, 1 Cor. 12:31; 14:1, 39; absol. to be fervent, to be zealous, Rev. 3:19; to be jealous, envious, spiteful, Acts 7:9; 17:5; 1 Cor. 13:4; Jas. 4:2; pass. to be an object of warm regard and devotion, Gal. 4:18
ζηλόω ζηλόω, φυτ. -ώσω ζῆλος c. acc. pers. to rival, vie with, emulate, Lat. aemulari, Soph., Thuc., etc.: —in bad sense, to be jealous of, envy, Hes., Theocr.:— absol, to be jealous, NTest.
to esteem or pronounce happy, admire, praise, τινά τινος one for a thing, Soph., Ar.: ironical, ζηλῶ σε happy in your ignorance! Eur.
c. acc. rei, to desire emulously, strive after, Dem.:—Pass., Plat., etc.
Pass. also of persons, to be impelled by zeal, NTest.
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
kuv'-et ('awah; zeloo, "to desire earnestly," "to set the heart and mind upon anything"): Used in two senses: good, simply to desire earnestly but legitimately. e.g. the King James Version 1Co 12:31; 14:39; bad, to desire unlawfully, or to secure illegitimately (batsa`; epithumeo, Ro 7:7; 13:9, etc.); hence, called "lust" (Mt 5:28; 1Co 10:6), "concupiscence" (the King James Version Ro 7:8; Col 3:5).
11 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 12 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 24 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.
τί οὖν ἔτι τὰς τῶν τυράννων τύχας ὡς μακαρίων ζηλοῦτε καὶ θαυμάζετε, δι’ ἃς εὐπετῶς ἕκαστα ἐπεξίασιν, ὧν ἂν ὁ ἐκλελυττηκὼς κἀκτεθηριωμένος τέκῃ νοῦς, καὶ ἐν ἑαυτοῖς δέον ἐπιστένειν, εἴ γε ἀπορία καὶ [ἡ] ἀσθένεια κακοῖς λυσιτελές, ὡς περιουσία καὶ…
Ἡρώδης δὲ θερμῶς ἀεὶ καὶ ἐρωτικῶς πρὸς τὴν Μαριάμμην ἔχων εὐθὺς ἐξετετάρακτο καὶ τὴν ζηλοτυπίαν οὐκ ἔφερεν, ἐπικρατούμενος δʼ ἀεὶ τοῦ μὴ προπετές τι ποιῆσαι διὰ τὸν ἔρωτα, συντόνῳ τῷ πάθει καὶ τῷ ζήλῳ παρωξυμμένος ἰδίᾳ τὴν Μαριάμμην ἀνέκρινεν ὑπὲρ…
δὲ χάρις ὅτι ἤρεσε καὶ τῷ παιδὶ ἡ πόλις, καὶ προσεδρεύει εἰς τὰ μαθήματα· ζηλοῖ γὰρ τὴν μάθησιν. ἄσπασαι Τερεῦν καὶ τοὺς φιλοῦντάς σε πάντας· ἄσπασαι ἔρρωσ ο Θέτιν
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 οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 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 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
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.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
δύναμαι, transliterated as dunamai, means 'to be able' or 'to have power.' It can refer to personal ability, permission, or opportunity. In the New Testament, it appears in various contexts, such as in Matthew 6:24 and Mark 2:7. The lexicons indicate that it can be used with an infinitive or an accusative, but there is some variation in the forms and usages noted in different sources.
δύναμαι, depon.,
[in LXX chiefly for יָכֹל ;]
to be able, have power, whether by personal ability, permission, or opportunity: c. inf. (M, Pr., 205; WM, § 44, 3) pres., Mt 6:24, Mk 2:7, Jo 3:2, I Co 10:21, al.; c. inf. aor., Mt 3:9, Mk 1:45, Jo 3:3, 4 Ro 8:39, al.; c. acc., to be able to do something: Mk 9:22, Lk 12:26; II Co 13:8; absol., to be able, capable, powerful: Read the full entry →
δύναμαι, depon. verb, pres. indic. 2 pers. sing. δύνασαι and, acc. to a rarer form occasional in the poets and fr. Polyb. on to be met with in prose writ. also (cf. Lob. ad Phryn. p. 359; [ WH. App. p.168; W.§ 18, 2b.; Veitch 8. v.]), δύνῃ (Mk. ix. 22 sq. L T Tr WH; [Lk. xvi. 2 T WH Tr txt. ]; Rey. ii. 2); impf. ἐδυνάμην and Attic ἠδυνάμην, between which forms the Mss. and editions are almost everywhere divided, [in Mk. vi. 19; xiv. 5; Lk. Vili. 19; xix. 3; Jn. ix. 33; xii. 39 all edd. read 78., so RG in Mt. xxvi. 9; Lk. i. 22; Jn. xi. 37; Rev. xiv. 3; on the other hand, in Mt. xxii. 46; Lk. i. 22; Jn. xi. 37; Rey. xiv. 3, L T Tr WH all read ἐδ., so T WH in Mt. xxvi. 9; RGin Mt. xxii. 46. Cf. WH. App. p. 162; W. § 12, 1b.; B. 83 (29) ]; fut. δυνήσομαι ; 1 aor. ἠδυνήθην and (in Mk. vii. 24 T WH, after codd. 8B only; in Mt. xvii. 16 cod. B) ἠδυνάσθην (cf. [WH τι. 5. and p. 169]; Kiihner §…
Read the full entry →δύναμαι. The following exx. of this common verb may be cited— P Par 471° (c. B.C. 153) (= Selections, p. 22) ἐνβέβληκαν (sc. οἱ θεοὶ) ὑμᾶς εἰς ὕλην μεγάλην Kal οὗ δυνάμεθα ἀποθανεῖν, ““they have cast us into a great forest, where we may possibly die,” P Oxy IV. 743% (B.c. 2) οὐκ ἠδυνάσθην συντυχεῖν ᾿Α., “1 was unable to meet A.,” 26. 7γ4413 (B.c. 1) [ΞΞ Selections, p. 33) πῶς δύναμαί σε ἐπιλαθεῖν ; ‘how can I forget you?”, P Lond 144™ (?i/a.p.) (ΞΞ 11. p. 253) ἵνα δυνηθῇ τὸ παιδάριόν μου ἐλθεῖν mpd[s ple, P Oxy LIT. 47218 (4 A.D. 130) οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ᾽ ἀρχὴν γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is impossible for that to have been stolen which neither ever existed at all nor could exist” (Edd.). It takes an ace. ve? (as in Lk 1255) in P Ryl IL. 7758 (A.p. 192) οὐ yap δύναμαι κοσμητείαν. In P Leid {50 (ii/B.c.) ἔφη δύνασθαι τὰ ἔργα πάντα ἐπιτελέσιν ἐν ἡλι (?—was ὀλίγαις…
Read the full entry →δύναμαι (dunamai) — be able.
δύνᾰμαι [ῠ],
2nd pers. singular δύνασαι [Refs 8th c.BC+]; Aeolic dialect and Doric dialect δύνᾳ [Refs 7th c.BC+]; δύνῃ is subjunctive, [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural δυνέαται [Refs 5th c.BC+]; subjunctive δύνωμαι, Ionic dialect 2nd pers. singular δύνηαι [Refs 8th c.BC+]: imperfect 2nd pers. singular ἐδύνω [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural ἐδυνέατο [Refs 5th c.BC+]: future δυνήσομαι [Refs 8th c.BC+]; Doric dialect δυνᾱσοῦμαι [Refs 4th c.BC+]: aorist ἐδυνησάμην [Refs 8th c.BC+], Epic dialect δυν- [Refs]; subjunctive δυνήσωνται [Refs 7th c.BC+], never in good Attic dialect, falsa lectio in [Refs 4th c.BC+]passive forms, Epic dialect, Ionic dialect, Lyric poetry, ἐδυνάσθην or δυνάσθην [Refs 8th c.BC+]; Trag. and Attic dialect Prose ἐδυνήθην [Refs 5th c.BC+]: perfect δεδύνημαι [Refs 4th c.BC+] —The double…
Read the full entry →δύναμαι
dunamai
of uncertain affinity; to be able or possible:--be able, can (do, +
-not), could, may, might, be possible, be of power.
δύναμαι
v.
I am powerful, am able
δύναμαι decl. in pres. and imperf. like ἵσταμαι Dep.
to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, id. Od.; οἱ δυνάμενοι men of power, Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
to be able, i. e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, id. Thuc.; ὡς δύναμαι μάλιστα as much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
to pass for, i. e.
Verb-PNI-2P — Verb · present · no voice stated · indicative · second person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: second Number: Plural
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
207 occurrences in the New Testament, rendered 33 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 209 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 159 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.
Σάρρα δὲ γεννηθέντα τὸν Ἰσμαῆλον ἐκ τῆς δούλης αὐτῆς Ἀγάρης τὸ μὲν πρῶτον ἔστεργεν οὐδὲν ἀπολείπουσα τῆς πρὸς ἴδιον υἱὸν εὐνοίας, ἐτρέφετο γὰρ ἐπὶ τῇ τῆς ἡγεμονίας διαδοχῇ, τεκοῦσα δʼ αὐτὴ τὸν Ἴσακον οὐκ ἠξίου παρατρέφεσθαι τούτῳ τὸν Ἰσμαῆλον ὄντα…
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
τε ἐπιμελόμενος ἵνα ὑγιαίνηις καὶ ἡμῖν γράφων ἐάν τί σοι βούληι γίνεσθαι ὧν ἡμεῖς δυνάμεθα. καλῶς δʼ ἂν ποιήσαις ἀγοράσας ἡμῖν ἵνα ὡς ἂν παραγενώμεθα ἔχωμεν μέλιτος τοῦ βελτίστου
φόρωι τοῦ λζ ἔτους, συνφωνήσας Ἡρακλείδης μετὰ Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ
τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι γυναῖκας ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν
The Greek word ἐπιτυγχάνω (i.e., *epitugchano*) combines the prefix ἐπι- and the root τυγχάνω, meaning to hit or light upon something. It covers a range of meanings, including to attain, obtain, or succeed in reaching a goal. In the New Testament, it appears in contexts related to achieving desires or goals, such as in James 4:2 and Romans 11:7.
ἐπι-τυγχάνω: 2 aor. ἐπέτυχον ; 1. to light or hit upon any person or thing (Arstph., Thuc., Xen., Plato). 2. to attain to, obtain: Jas. iv. 2; with gen. of thing, Heb. vi. 15; xi. 33; with ace. of thing: τοῦτο, Ro. xi. 7 (where Rec. τούτου). Cf. Matthiae § 328; [W. 200 (188) ].
ἐπιτυγχάνω (epitugchanō) — to obtain.
ἐπιτυγχάνω,
future -τεύξομαι[Refs 5th c.BC+]aorist 2 ἐπέτῠχον: perfect -τετύχηκα[Refs 4th c.BC+]:—properly hit the mark, τοῦ σκοποῦ, opposed to ἀποτυγχάνω, [Refs 1st c.AD+]
II. light or fall upon, meet with,
I. with dative person, [Refs 5th c.BC+]; ἐ.[ταῖς θύραις] ἀνεῳγμέναις to find them open, [Refs 5th c.BC+]
I.2. c.genitive person, μετρίου ἀνδρός [Refs 5th c.BC+]; εὐώνων ἐ. a low market, [Refs 4th c.BC+]
I.3. rarely c.accusative, τὰς ἁπλᾶς [ἐπιθυμίας] ἐν ὀλίγοις ἐπιτεύξῃ [Refs 5th c.BC+]
I.4. absolutely, [Refs 5th c.BC+]; mostly ὁ ἐπιτυχών the first person one meets, any chance person, especially in plural, [Refs 5th c.BC+]; οὐ περὶ τοῦ ἐ. on no common matter, [Refs]: without…
ἐπιτυγχάνω
epitugchano
from 1909 and 5177; to chance upon, i.e. (by implication) to
attain:--obtain.
see GREEK for 1909
see GREEK for 5177
ἐπιτυγχάνω
v.
I attain, obtain, acquire
ἐπιτυγχάνω fut. -τεύξομαι aor2 ἐπέτυ^χον properly, to hit the mark: hence to light or fall upon, meet with,
c. dat., Hdt., Thuc., etc.
c. gen., Ar., Thuc.
absol., ὁ ἐπιτυχών, like ὁ τυχών, the first person one meets, any one, Hdt., Plat.
to attain to, reach, gain one's end, c. gen. rei, Xen., Dem.
c. part. to succeed in doing, Hdt.
c. dat. modi, to be successful in a thing, μάχῃ Aeschin.: absol. to succeed, be successful, Plat., Xen.
ἐπ. βιβλίῳ to read it, Luc.
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
5 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 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
τῷ θεῷ γάρ σε παραχωρῶ ταύτης ἀξιώσαντι παρʼ ἡμῶν τῆς τιμῆς ἀνθʼ ὧν εὐμενὴς γέγονέ μοι παραστάτης καὶ σύμμαχος νῦν ἐπιτυχεῖν.
τί οὖν ἐστὶν ποιήσαντας ἐπιτυχεῖν αὐτῶν, εἰ μὴ τὸ ὁσίως καὶ δικαίως ἀναστρέφεσθαι καὶ τὰ κοσμικὰ ταῦτα ὡς ἀλλότρια ἡγεῖσθαι καὶ μὴ ἐπιθυμεῖν αὐτῶν;
ἀκούσαντες γὰρ δεδεμένον ἀπὸ Συρίας ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι, ἰδεῖν ἐσπουδάσατε:
κουράτωρ πραισιδίου … Λουκρητίῳ κουράτορι … ἐπέτυχεν Ἀουιζίνας … … ποσεων ὑπὲρ … … ου ὑπὲρ μηνὸς … ἀσφαλῶς … τίου
Πομ καὶ οἱ τοῦ … ται τρισὶ … … καὶ Παμώθης γ ἀπὸ Πιμιω ἐπιτυγχάνω ἐγὼ Πετεχνοῦμις ὁ πρίστης μισθώσασθαι … τῷ ἐνεστῶτι ιδ ἔτους Ἀντωνίνου … … κυρίου
τῆς εἰς ἅπαντα σου φιλανθρωπίας, κύριε φθανούσης καὶ αὐτὴ δέομαι, γυνὴ χήρα καὶ ἀβοήθητος, ἐπιτυχεῖν τῆς αὐτῆς φιλανθρωπίας. τὸ δὲ πρᾶγμα οὕτως ἔχει· … ικαν … καλα κ
The Greek word μάχομαι (*machomai*) means to fight or quarrel. It can refer to physical combat or metaphorically to disputes and arguments. In the New Testament, it appears in contexts of conflict, such as Acts 7:26 and 2 Timothy 2:24. The entries indicate a range of uses, from literal fighting to legal disputes, but do not show significant disagreement among lexicons.
to quarrel, dispute: II Ti 2:24, Ja 4:2; πρὸς ἀλλήλους, Jo 6:52 (cf. δια-μάχομαι).†
μάχομαι ; impf. 3 pers. plur. ἐμάχοντο ; [allied with μάxaipa; Curtius §459; Vanicek p. 687; fr. Hom. down]; to fight: prop. of armed combatants, or those who engage in a hand-to-hand struggle, Acts vii. 26; trop. of those who engage in a war of words, fo quarrel, wrangle, dis2 Tim. ii. 24; πρὸς ἀλλήλους, Jn. vi. 52 [ef. W. § 31,5; B.§ 133, 8]; of those who contend at law for property and privileges, Jas. iv. 2. [Comp.: διαμάχομαι. SYN. see πόλεμος, b.]|
μάχομαι. The metaph. use of this verb (cf. s.v. μάχη) is seen in the sententious letter of a brother to his sister, P Oxy I. 120° (iv/A.D.) χρὴ γάρ τινα ὁρῶντα αἱαυτὸν ἐν δυστυχίᾳ κἂν ἀναχωρῖν καὶ μὴ ἁπλῶς μάχαισθαι (/. μάχεσθαι) τῷ δεδογμένῳ, ‘when a man finds himself in adversity he ought to give way and not fight stubbornly against fate’’ (Edd.) : cf. Kaibel 1039! κύμασι μάχεσθαι χαλεπόν, and Sy// 737°%° (c. A.D. 175) where, with reference to the magistrates appointed to keep order in assemblies, it is laid down—emuretμια δὲ ἔστω τὰ αὐτὰ τῷ εὐκόσμῳ μὴ ἐκβαλόντι τοὺς μαχο-
μάχομαι (machomai) — to quarrel.
μάχομαι [ᾰ],
Ionic dialect present optative μαχέοιτο [Refs 8th c.BC+]; participle μαχεόμενος variant in [Refs 5th c.BC+]; Epic dialect μαχειόμενος [Refs 8th c.BC+]: Epic dialect imperfect μαχέσκετο [Refs 8th c.BC+]: future μαχήσομαι [Refs 5th c.BC+]; μαχέσομαι, δια-μαχεσόμεθα (as variant) [Refs]; also in late Prose, [Refs 8th c.BC+]: aorist ἐμαχεσάμην [Refs 8th c.BC+]; infinitive μαχέσασθαι [Refs 3rd c.BC+]; participle μαχεσσαμένω [Refs 8th c.BC+]: perfect μεμάχημαι [Refs 5th c.BC+]: late aorist ἐμαχέσθην [Refs 1st c.AD+]future μαχεσθήσομαι only [Refs 4th c.BC+]:—fight, [Refs 8th c.BC+]; μάχην μ. [Refs 8th c.BC+] mostly of armies and persons fighting as parts of armies, but sometimes of single combat, [Refs 8th c.BC+]; between men and beasts, [Refs 8th c.BC+]:—Constr.: with dative person, fight with, i. e. against, one, ἀνδράσιν ἶφι μ.…
Read the full entry →μάχομαι
machomai
middle voice of an apparently primary verb; to war, i.e.
(figuratively) to quarrel, dispute:--fight, strive.
μάχομαι
v.
I engage in battle, fight, strive
μάχομαι machomai 4x
to fight; to quarrel, Acts 7:26; 2 Tim. 2:24; to contend, dispute, Jn. 6:52; Jas. 4:2*
μάχομαι Dep. to fight, Hom., etc.; c. dat. pers. to fight with, i. e. against, one, id. Hom., etc.; μ. ἀντία and ἐναντίον τινός Il.; ἐπί τινι, πρός τινα id. Il.; but, μ. σύν τινι with the sanction, under the auspices of a deity, Od., Xen.; κατὰ σφέας μαχέονται will fight by themselves, Il.; καθ᾽ ἕνα μ. to fight one against one, in single combat, Hdt.:— τὸ μήπω μεμαχημένον the force that had not yet come into action, Thuc.
generally, to quarrel, wrangle, dispute with one, to oppose, gainsay, τινι Il., Plat.
to contend for the mastery in games, πὺξ μάχεσθαι Il.; παγκράτιον μ. Ar.
Verb-PNI-2P — Verb · present · no voice stated · indicative · second person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: second Number: Plural
kwor'-el: Originally (1) "a complaint" (compare "querulous"), or (2) "a cause of complaint," and so (3) "a contention."
(1) In the King James Version Mr 6:19 (the Revised Version (British and American) "set herself"; the colloquial "had it in for him" is an exact translation) and Col 3:13 (momphe, "complaint"; so the Revised Version (British and American)).
4 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 11 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.
ἴσως ἄν τις εἴποι μάχεσθαι τοῦτο τῷ πεπιστευκέναι·
καὶ βοηθεῖν αὐτοῖς δοκιμάσας οὐκ ἀνέμεινεν, ἀλλʼ ἐπειχθεὶς καὶ κατὰ πέμπτην ἐπιπεσὼν νύκτα τοῖς Ἀσσυρίοις περὶ Δάνον, οὕτως γὰρ ἡ ἑτέρα τοῦ Ἰορδάνου προσαγορεύεται πηγή, καὶ φθάσας πρὶν ἐν ὅπλοις γενέσθαι τοὺς μὲν ἐν ταῖς κοίταις ὄντας ἀπέκτεινε…
ρ … ὁ Διόσκορος σήμερον δέκα ἡμέρας ἀπρόιτός ἐστιν καὶ εἰς πάντα τὰ ἔργα μάχομαι, ἕως ἂν αὐτὰ ἀνύσω. ὁ κεραμεὺς καθʼ ἧς ἡμέρας διενοχλεῖ μοι. ἔρρωσο. … α
ἐνακούεις. χρὴ γάρ τινα ὁρῶντα ἑαυτὸν ἐν δυστυχίᾳ καὶ ἂν ἀναχωρεῖν καὶ μὴ ἁπλῶς μάχεσθαι τῷ δεδογμένῳ. μετρίων γὰρ καὶ δυστυχῶν γένεσιν ἔχοντες οὐδὲ οὕτω ἑαυτοῖς προσέχομεν. τέως μὲν
γνώμην μου ὅτι γνώμη ὅποιά ἐστιν. μάτυρός ἐστιν ὁ θεὸς ὅτι οὐ διὰ λῆμμα μάχομαι ἀλλὰ μάχομαι διὰ σέ. ἐπειδὴ πράσσεις θέλω σε πάντοτε καλῶς ἔχειν ἀλλὰ θέλομέν σε
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
πολεμέω is built from the root πόλεμος, meaning war. It encompasses making war, fighting, and quarreling, with uses in both literal and figurative contexts. The New Testament references include Revelation 2:16 and James 4:2, where it describes both warfare and personal disputes. Moulton & Milligan note its construction with μετά in certain contexts.
πολεμέω, -ῶ
(< πόλεμος),
[in LXX chiefly for לחם ni.;]
to make war, fight: Re 12:7b 19:11; seq. μετά (II Ki 21:15 and v. M, Pr., 106, 247), Re 2:16 12:7a 13:4 17:14; hyperb., of private quarrels, Ja 4:2.†
πολεμέω, -@; fut. πολεμήσω ; 1 aor. ἐπολέμησα ; (πόλεpos); [fr. Soph. and Hdt. down]; Sept. chiefly for om); to war, carry on war; to fight: Rev. xix. 11; μετά τινος (on which constr. see μετά, I. 2 d. p. 403°), Rev. ii. 16; xii. 7 (where Ree. xara; [ef. on this vs. B. § 140, 14 and 8. V. pera as above]); xiii. 4; xvii. 14; 1. 4. fo wrangle, quarrel, Jas. iv. 2.
πολεμέω, “make war with,”’ is construed with μετά, as guater in Rev, in BGU IV. 1035° (v/a.p.) (as read Chrest. I. p. 39) ot οὖν ἀπὸ ᾿Οξυρύγχων ἠθέλησαν... πολεμῆσαι μετὰ τῶν ἀπὸ Κερκῆσις, and in the Silko inser. OGZS 2013 (vi/A.D.) ἅπαξ δύο ἐπολέμησα μετὰ τῶν Βλεμύων. Thumb (Hellen. Ρ. 125) points out that there is no need to speak of Hebraism in view of MGr use, as in the popular song τρεῖς ὥρες ἐπολέμαε μὲ δεκοχτὼ χιλιάδες : cf. Abbott Soxgs, p. 44— τὸ πῶς αὐτὸς ᾿πολέμησε μὲ τρεῖς χιλιάδα(ι)ς Τούρκους. For the verb used hyperbolically of private quarrels, as in Jas 4°, cf. Preisigke 431712 (c. A.D. 200) πολεμεῖ pe διότι εἶπόν σοι εἰς ὄψιν, where the growth of the acc. construction may also be noted (cf. Proleg. p. 64). The pass. is seen in OG7S 7488 (iv/B.c.) πολεμηθείσης τῆς χώρας. MGr πολεμῶ, ‘‘fight,’’ ‘‘struggle”; ‘‘endeavour” (Thumb flandb. p.…
Read the full entry →πολεμέω (polemeō) — to fight.
πολεμέω,
Ionic dialect Iterat. πολεμέεσκε [Refs 5th c.BC+]: future -ήσω[Refs 5th c.BC+]: perfect πεπολέμηκα [Refs 4th c.BC+] —middle, aorist ἐπολεμησάμην (κατ-) [Refs 2nd c.BC+]:—passive, πολεμηθήσομαι [Refs]; πολεμήσομαι in passive sense, [Refs 5th c.BC+]: aorist ἐπολεμήθην [Refs 5th c.BC+]perfect πεπολέμημαι (κατα-) [Refs]: (πόλεμος):— to be at war or make war, [Refs]; opposed to εἰρήνην ἄγειν, [Refs]; τινι with one, [Refs 5th c.BC+]; μετά τινος or σύν τινι in conjunction with.., [Refs 5th c.BC+]
2. fight, do battle, ἀπὸ τῶν ἵππων [Refs 5th c.BC+]; ἀπὸ [καμήλων] [Refs 5th c.BC+]; but ἀφ᾽ ὅτου πολεμήσωμεν what our means of war are, [Refs 5th…
πολεμέω
polemeo
from 4171; to be (engaged) in warfare, i.e. to battle (literally or
figuratively): -fight, (make) war.
see GREEK for 4171
πολεμέω
v.
I make war, contend
πολεμέω πόλεμος to be at war or go to war, make war, τινί with one, Hdt., etc.; ἐπί τινα, πρός τινα Xen.
to fight, do battle, ἀπὸ τῶν ἵππων Plat.; ἀπὸ καμήλων Xen.
generally, to quarrel, wrangle, dispute with one, Soph., etc.
c. acc. to make war upon: Pass. to have war made upon one, to be treated as enemies, Thuc., Xen.
c. acc. cogn., πόλεμον πολ. Plat.:—Pass., ὁ πόλεμος οὕτως ἐπολεμήθη Xen.; so, ὅσα ἐπολεμήθη whatever hostilities passed, id. Xen.
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
7 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 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
Counted over the 64 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.
ὥσπερ οὖν ὁ δικαστὴς οὔτε νικῆσαί τινας προῄρηται οὔτε πολεμῆσαί τισι καὶ ἐναντιωθῆναι, γνώμην δὲ ἀποφηνάμενος βραβεύει τὸ δίκαιον, οὕτως ἡ δικαιοσύνη οὐδενὸς οὖσα ἀντίδικος ἀπονέμει τὸ κατ’ ἀξίαν ἑκάστῳ πράγματι.
Ἀκούσας δὲ ὁ Δαμασκοῦ καὶ Σύρων βασιλεὺς Ἄδαδος, ὅτι πολεμεῖ Δαυίδης τὸν Ἀρτάζαρον, φίλος ὢν αὐτῷ μετὰ δυνάμεως ἧκεν ἰσχυρᾶς συμμαχήσων·
τὸ γὰρ ζῆλος πολλοῖς μὲν οὐ φαίνεται, ἐμὲ δὲ πλέον πολεμεῖ.
καὶ οὐ πεπίστευκά σοι. ἀφ’ οὗ ἀνέβην, μετὰ Λονγίνου συνσκηνῶ. εἰς ἡμᾶς ὁ ἄνθρωπος πολεμεῖ, ὁ κομονοπλάρις σου, ψευδομαρτυρῶν. ἄσπασαι Κλήμην. ἀσπάζεταί σε Λονγῖνος. ἄσπασαι τοὺς συνστρατιώτας πάντας.
ἐκ σοῦ ἡδέως ἔχω παρʼ ἐμοὶ καὶ ἀναπαύομαι καὶ τῆς σῆς ἀπληστίας καὶ ἀδικίας· πολεμεῖ με διότι εἶπόν σοι εἰς ὄψιν· οὐδὲν θέλω παρὰσοῦ ἐφʼ ὅσον ἐν Ἀλεξανδρίᾳ εἰμί,
χησαν ἢ ζωὴν αἰσχίστην διαπον … … ς ἀδικίαις τὰς τιμωρίας εὐκολ … … πολεμῆσαι τ … ειο, ως ως το … … … ναι βαρεῖαν ἄγαν αὐτὰ καὶ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 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 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
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.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
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-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
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.
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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
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
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.
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 →
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
683 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 667 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The 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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
αἰτέω (aiteō) means to ask or request, often with an accusative case for the thing requested or the person being asked. It appears in various contexts in the New Testament, such as in Matthew 7:7 and James 1:6. The word can also imply a demand or a petition, and it is noted that it has similarities with other terms like ἐρωτάω (erōtaō), though they are not entirely synonymous.
TueEse words are often rendered by our Translators as though they covered the same spaces of meaning, the one as the other; nor can we object to their rendering, in numerous instances, αἰτεῖν and ἐρωτᾶν alike by our English ‘to ask.’ Yet sometimes they have a little marred the perspicuity of their translation by not varying their word, where the original has shown them the way. For example, the obliteration at John xvi. 23 of the distinction between αἰτεῖν and ἐρωτᾶν might easily suggest a wrong interpretation of the verse,—as though its two clauses were in near connexion, and direct antithesis,—being indeed in none. In our Version we read: ‘In that day ye shall ask Me nothing [ἐμὲ οὐκ ἐρωτήσετε οὐδέν]. Verily, verily, I say unto you, Whatsoever ye shall ask [ὅσα dv αἰτήσητε) the Father in my name, He will give it you.” Now every one competent to judge is agreed, that “ ye shall ask” of…
Read the full entry →αἰτέω, -ῶ,
[in LXX chiefly for שׁאל;]
to ask, request: absol., Mt 7:7, Ja 1:6; c. acc. pers., Mt 5:42, Lk 6:30; c. acc. rei, seq. ἀπό, Mt 20:20, I Jo 5:15; id. seq. παρά, Ac 3:2, Ja 1:5; c. dupl. acc. Mt 7:9, Mk 6:22, Jo 16:23. Mid. (on the distinction bet. mid. and act., v. M, Pr., 160): absol., Mk 15:8, Jo 16:26, Ja 4:3; c. acc. rei, Mt 14:7, Mk…
Read the full entry →αἰτέω, -ῶ; fut. αἰτήσω:; 1 aor. ἤτησα: pf. ἤτηκα ; Mid., pres. αἰτοῦμαι ; impf. ἠτούμην ; fut. αἰτήσομαι ; 1 aor. ἡτησάμην ; [fr. Hom. down]; to ask; mid. to ask for one’s self, request for one’s self; absol.: Jas. i. 6; Mt. vii. 7; mid., Jas. iv. 3; Jn. xvi. 26; Mk. xv. 8; aireiσθαί τι, Jn. xv. 7; Mt. xiv. 7; Mk. vi. 24; x. 38; xi. 24; xv. 43; 1 Jn. v. 14 sq.; Lk. xxiii. 52; Acts xxv. 3, 15, ete. ; αἰτεῖν with ace. of the pers. to whom the request is made: Mt. v. 42; vi. 8; Lk. vi. 30; αἰτεῖσθαι with acc. of the pers. asked for— whether to be released, Mt. xxvii. 20; Mk. xv. 6 [here T WH Tr mre. παραιτ. q- v-]; Lk. xxiii. 25; or bestowed as a gift, Acts xiii. 21; αἰτεῖν τι ἀπό twos, Mt. xx. 20 L Tr txt. WH txt.; [Lk. xii. 20 Tr WH]; 1 Jn. v. 15 L T Tr WH; (so αἰτεῖσθαι in Plut. Galb. 20) [ef. B. 149 (130)]; ri παρά τινος, Acts iii. 2; Mt. xx. 20 R G T Tr mre. WH mrg.; Jas. i.5; 1 Jn.…
Read the full entry →αἰτέω. The ordinary meaning of this word ‘‘to make a request,” ““to ask for something” is borne out by the papyri, e.g. P Fay 109} (carly i/A.D.) αἴτησον Σάραν τὰς τοῦ (δραχμὰς) uB, ‘‘ask Saras for the twelve (silver) drachmae.” In ἐῤ. 121. (c, A.D. 100) it is construed with the accusative of the thing and παρά, τὸ δέρμα τοῦ μόσχου οὗ ἐθύ[σ]αμεν αἴτησον παρὰ τοῦ] κύρτου βυρσέως, “ask the hunchbacked tanner for the hide of the calf that we sacrificed ” (Edd.): cf. Ac 3%. See further σοῦ. ἐρωτάω, and for the distinction between active and middle Pvo/eg., p. 160f. If the middle connotes a greater degree of earnestness, it is natural that it should be more frequent than the active, as for example in the phrases αἰτούμενος λόγον SyA@ . . . (P Hamb I, 65 (A.D. 129), αἰτούμενος... ὀνόματα... δίϑομει (GU I. 91° a.p. 170-1), and see the list of passages in the index to Sy// (iii. p. 245). The…
Read the full entry →αἰτέω (aiteō) — to ask.
αἰτ-έω
(Aeolic dialect αἴτημι [Refs 5th c.BC+], Ionic dialect imperfect αἴτεον[Refs 5th c.BC+]future αἰτήσω: aorist ᾔτησα: perfect ᾔτηκα[NT]: pluperfect ᾐτήκει[Refs 2nd c.AD+]perfect passive ᾔτημαι, etc.:—ask, beg, absolutely, [Refs 8th c.BC+]
2. mostly with accusative of things, ask for, demand, [Refs 8th c.BC+]; ὁδὸν αἰ. ask leave to depart, [Refs 8th c.BC+]; αἰ. τινί τι to ask something for one,[Refs 5th c.BC+]: with accusative person et of things, ask a person for a thing, [Refs 8th c.BC+]; δίκας αἰ. τινὰ φόνου to demand satisfaction from one for.., [NT+6th c.BC+]
3. with accusative person et infinitive, ask one to do, [Refs 8th c.BC+]
4. with accusative only, beg of, [Refs 3rd c.AD+]
5. in Logic, postulate, assume, [Refs 4th c.BC+]
αἰτέω
aiteo
of uncertain derivation; to ask (in genitive case):--ask, beg, call
for, crave, desire, require. Compare 4441.
see GREEK for 4441
αἰτέω
v.
I ask, request, beg, petition
αἰτέω aiteō 70x
to ask, request; demand; desire, Acts 7:46
αἰτέω to ask, beg, Od., etc.
c. acc. rei, to ask for, crave, demand, Hom., etc.; ὁδὸν αἰτ. to beg one's departure, i. e. ask leave to depart, Od.:—c. acc. pers. et rei, to ask a person for a thing, Hom., etc.; δίκας αἰτ. τινὰ φόνου to demand satisfaction from one for murder, Hdt.
c. acc. pers. et inf. to ask one to do, Od., etc.
Mid. to ask for oneself, to claim, Aesch., etc.:—but often used just like Act.
Pass.:
of persons, to have a thing begged of one, Hdt., Thuc.
of things, to be asked, τὸ αἰτεόμενον Hdt., etc.
Verb-PMN — Verb · present · middle · infinitivepresent middle infinitive — an action in progress.
V-PMN Part of Speech: Verb Tense: Present Voice: Middle Mood: iNfinitive TVM equivalent: G5733
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
70 occurrences in the New Testament, rendered 37 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 70 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 23 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.
„εἰ“ γάρ φησιν „ἀποκριθεὶς εἴποι ὁ παῖς Ἠγάπηκα τὸν κύριόν μου καὶ τὴν γυναῖκά μου καὶ τὰ παιδία, οὐκ ἄπειμι ἐλεύθερος“, ἀχθεὶς πρὸς τὸ κριτήριον τοῦ θεοῦ καὶ δικαστοῦ τυχὼν αὐτοῦ βέβαιον σχήσει ὃ ᾐτήσατο, πρότερον τρυπηθεὶς τὸ οὖς ὀπητίῳ (Exod.
εὔχεται μὲν οὖν τῷ θεῷ Ῥεβέκκαν, ἣν τῷ παιδὶ Ἅβραμος μνηστευσόμενον ἐξαπέστειλεν, εἰ κατὰ νοῦν τὸν αὐτοῦ μέλλει ὁ γάμος οὗτος συντελεῖσθαι, ἐν ἐκείναις εὑρεθῆναι γνωρισθῆναι τε αὐτὴν τῶν μὲν ἄλλων αἰτοῦντι ποτὸν ἀρνουμένων ἐκείνης δὲ αὐτῷ…
Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε: αἴτησαι παῤ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.
μα δικέλλας ὅσας ἐὰν δύνῃ τῷ ἐλαιῶνι … … ν τῷ σῷ ὅδε εἰμὶ αἰτήσας … σε ἐκκόψαι ἑκατὸν καὶ δέκα … ς. … δύο ἐπιμεληθῆναι Ἀσκλᾶς … ἀποκαταστήσει
γενείωι ἐξ ἀριστερῶν ἐπάναγκον τὴν ὁμολογοῦσαν Ταευήμερον ἀποδώσειν τῶι Μάρκῳ Ἀνθεστίῳ Γεμέλλῳ ἐν αἷς ᾐτήσατο αὐτὸν εἰς συμπεριφορὰν τῆς ἀποδόσεως ἡμέραις πέντε ἀπὸ τῆς προκειμένης τὰς ὀφειλομένας τῇ τοῦ
γενείωι ἐξ ἀριστερῶν ἐπάναγκον τὴν ὁμολογοῦσαν Ταευήμερον ἀποδώσειν τῷ Μάρκωι Ἀνθεστίωι Γεμέλλωι ἐν αἷς ᾐτήσατο αὐτὸν εἰς συνπεριφορὰν τῆς ἀποδόσεως ἡμέραις πέντε ἀπὸ τῆς προκειμένης τὰς ὀφειλομένας τῇ τοῦ
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .