Luke 21:14 — Word Study
N1904θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
BSAdo implanttithēmi▸ thereforeoun ineis theho heartskardia [settle it therefore in your hearts] of yousu notmē to premeditatepromeletaō△▸ [meditate beforehand, premeditate, before the time comes] to present a defense;apologeomai▸ [give an account of, answer for, your actions, your faith]
| Greek | English | Parsing |
|---|---|---|
| θέτε | do implant | Verb, second aorist, middle |
| οὖν | therefore | Conjunction |
| ἐν | in | Preposition |
| ταῖς | the | Article, accusative, plural |
| καρδίαις | hearts | Noun, accusative, plural |
| ὑμῶν | of you | Personal pronoun, second person, genitive |
| μὴ | not | Particle, negative |
| προμελετᾶν | to premeditate | Verb, present, active |
| ἀπολογηθῆναι· | to present a defense; | Verb, aorist, passive deponent |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So make up your mind not to worry beforehand how to defend yourselves. |
| KJV | Settle it therefore in your hearts, not to meditate before what ye shall answer: |
| ASV | Settle it therefore in your hearts, not to meditate beforehand how to answer: |
| YLT | 'Settle, then, to your hearts, not to meditate beforehand to reply, |
| WEB | Settle it therefore in your hearts not to meditate beforehand how to answer, |
| BBE | So take care not to be troubled before the time comes, about what answers you will give: |
Where they part company is καρδίαις — see How Translations Differ.
The sentence has a main clause with two subordinate infinitive phrases explaining the actions the disciples should take.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbτίθημι
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the New Testament — a word chosen on purpose.
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 — Luke 21:14
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 — Jesus Prepares His Disciplesgenerated
Luke 21:14 is part of Jesus' teaching on the trials His followers will encounter. He encourages them to not worry about how to respond when they are brought before authorities. Instead, He urges them to settle it in their hearts, emphasizing the importance of mental and spiritual preparation. This instruction is crucial as they face potential persecution, reminding them to rely on God's guidance and wisdom during such times, similar to the encouragement found in Matthew 10:19–20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 12:11–12 | When you are brought before synagogues, rulers, and authorities, do not worry about how to defend yourselves or what to say. |
| 2 | Matthew 10:19–20 | But when they hand you over, do not worry about how to respond or what to say. In that hour you will be given what to say. |
| 3 | Mark 13:11 | But when they arrest you and hand you over, do not worry beforehand what to say. Instead, speak whatever you are given at that time, for it will not be you speaking, but the Holy Spirit. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — θέτε, tithēmigenerated
The verb τίθημι (i.e., *tithēmi*) means to place or set, indicating an act of establishing something firmly. It is in the second aorist middle imperative form, suggesting a command directed at the disciples to actively make a decision.
This command to 'make up your mind' implies a deliberate choice to prepare their hearts and minds, indicating the gravity of the situation they will face. The use of the imperative shows urgency and importance in their mental readiness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as 'So make up your mind not to worry beforehand how to defend yourselves.' This aligns closely with the KJV and ASV, both of which use 'settle it therefore in your hearts.'
However, the BBE renders it as 'take care not to be troubled before the time comes,' which shifts the focus slightly. The differences lie mainly in how the translations express the command regarding mental preparation and the phrasing of the defense.
Sentence Structuregenerated
The main verb is θέτε (i.e., *tithēmi*), which commands the disciples to settle their hearts. This verb is followed by a negative particle μὴ (i.e., *mē*), which introduces the instruction not to worry.
The structure consists of the main clause with the imperative verb, followed by a series of infinitive phrases that explain what they should not worry about: προμελετᾶν (i.e., *promeletaō*) and ἀπολογηθῆναι (i.e., *apologeomai*), indicating the actions they are to prepare for.
Septuagint Backgroundgenerated
The Greek word τίθημι is also found in the Septuagint, where it translates the Hebrew word שׂוּם (i.e., *sūm*), meaning to put or place. This connection emphasizes the act of establishing something firmly, a theme present in both the Old and New Testaments.
In the Septuagint, it is often used in contexts where God establishes His covenant or commands, reinforcing the idea of setting one's heart or mind as a serious commitment.
In plain words — the whole versegenerated
Luke 21:14 shows Jesus telling His disciples not to worry about how to respond when they are put on trial. Instead, they should prepare their hearts and minds ahead of time. This guidance is crucial as they will face difficult situations, and Jesus assures them that He will provide the words they need.
Frequently Asked Questionsgenerated
It means to make a firm decision in your mind and spirit about how to respond to future challenges, trusting in God's guidance.
He encourages them to focus on the present and trust that He will provide the necessary words and wisdom when the time comes.
We can prepare ourselves spiritually and mentally for challenges by relying on prayer and scripture, trusting that God will guide us in difficult situations.
It reassures us that God will give us the words and wisdom we need in times of trial, alleviating our fears about speaking in difficult circumstances.
Reflection Questionsgenerated
- What are some challenges I might face where I need to rely on God's guidance?
- How can I prepare my heart and mind for situations where I need to defend my faith?
- In what ways can I practice trusting God to provide for me in times of uncertainty?
- How can I encourage others to prepare spiritually for their own challenges?
The early church on this verse — how the Fathers read it
The early church Fathers reference this verse to discuss the need for divine assistance in times of trial, emphasizing the importance of preparation and reliance on God.
For that it is His doing that we conquer, and that we attain by the subduing of the adversary to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying, "But when they deliver you up,Early Church Fathers on Luke 21 →
That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault.Early Church Fathers on Luke 21 →
But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer." As if He openly…Early Church Fathers on Luke 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 21:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSettle it therefore in your hearts,.... Resolve on this in your minds, and let it be a rule never to be departed from: not to meditate before what you shall answer; not to sit down, and study a form
Read John Gill on Luke 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd as some spake of the temple, how it was adorned with goodly stones and gifts, he said, Far the exposition, see the notes at Mark 13:1-37.
Read Robert Jamieson on Luke 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 14,15. See Poole on "", See Poole on "", See Poole on "". We must not think that our Saviour by this forbids us what is naturally impossible for us to avoid, that is, the forming of those words first in our thoughts which we speak, nor yet a prudent thinking beforehand what we should speak; but an anxious thinking what we should speak, such a thinking as should argue a distrust in God to carry its through with that testimony which he calleth us forth to give. For, saith he, I will give you a mouth and wisdom. So he promised Moses, that he would be with his mouth, and teach him what to say, ,15. And he tells Ezekiel, that he would open his mouth, . Here he promises the disciples a mouth…
Read Matthew Poole on Luke 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 Settle it therefore in your hearts, not to meditate before what ye shall answer: Ver. 14. See Matthew 10:19; Mark 13:11;
Read John Trapp on Luke 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Not to meditate before . . .—The word differs from that used in the parallel passage of Mar 13:11, “take no thought” (the addition of “premeditate” there is very doubtful), as involving less anxiety. It is not found elsewhere in the New Testament, but the uncompounded verb meets us, as used by St. Paul, in 1 Timothy 4:15.
Read Charles John Ellicott on Luke 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Settle it therefore, &c.] See Clarke on Matthew 10:19.
Read AdamClarke on Luke 21 →CambridgeThe Cambridge Bible for Schools and Colleges14. not to meditate before] Luke 12:11; Matthew 10:19-20. The meaning is that they were neither to be anxious about the form of their Apologia, not to make it skilfully elaborate.^_
Read Cambridge on Luke 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 118.—JESUS THE OF , AND IT FROM THE FINAL , Luke 21:5-36.Matthew 24, 25; Mark 13.Of our Lord’s discourse, Matthew’s report reads like a somewhat verbal sketch of an actual hearer, yet so abridged
Read Daniel Denison Whedon on Luke 21 →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
So make up your mind not to worry beforehand how to defend yourselves.
Settle it therefore in your hearts not to meditate beforehand how to answer,
So make up your mind not to worry beforehand how to defend yourselves.
Therefore be resolved not to rehearse ahead of time how to make your defense.
Tyndale line
Settle it therefore in your hearts, not to meditate before what ye shall answer:
Settle it therefore in your hearts, not to meditate beforehand how to answer:
Settle it therefore in your hearts, not to meditate beforehand how to answer:
Settle it therefore in your hearts, not to meditate before what ye shall answer.
Lay it vp therefore in your heartes, that ye cast not before hand, what ye shall answere.
Strictly literal
Settle therefore in your hearts not to meditate beforehand [your] defence,
'Settle, then, to your hearts, not to meditate beforehand to reply,
Settle, then, to your hearts, not to meditate beforehand to reply,
Therefore resolve in your hearts not to prepare your defense ahead of time,
From the Latin
Lay it up therefore into your hearts, not to meditate before how you shall answer:
Simplified
So make up your mind beforehand not to worry about how to defend yourselves,
So take care not to be troubled before the time comes, about what answers you will give:
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.
Ponite ergo in cordibus vestris non præmeditari quemadmodum respondeatis :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܣܝܡܘ ܕܝܢ ܒܠܒܟܘܢ ܕܠܐ ܬܗܘܘܢ ܡܬܝܠܦܝܢ ܠܡܦܩ ܪܘܚܐ
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.
θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
The standard critical text of the New Testament.
θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
The previous edition, still widely cited.
θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
The Society of Biblical Literature edition, freely licensed.
θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
The edition that turned scholarship toward the earliest manuscripts.
θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
An independent critical text built from the oldest witnesses then known.
θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
A recent critical edition following documentary evidence closely.
— οὖν — — — ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
The reading of the majority of surviving manuscripts.
— οὖν — — — ὑμῶν μὴ προμελετᾶν ἀπολογηθῆναι·
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 |
|---|---|---|
| θέτε do implant | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἐν in | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ταῖς the | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| καρδίαις hearts | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Luke 21:14
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.
τίθημι (tithēmi) means to place, lay, or set, covering a wide range of applications both literally and figuratively. It can refer to actions like laying down one's life or placing something in a specific location. In the New Testament, it appears in contexts such as laying down garments (John 13:4) and establishing laws (Matthew 22:44). The lexicons provide various nuances, but there is no significant disagreement among them.
τίθημι,
[in LXX for שִׁית ,נתן ,שׂוּם, etc. ;]
causative of κεῖμαι,
τίθημι, 3 pers. plur. τιθέασιν (Mt. v.15; [W.§ 14, 1a.; B. 44 (38)]); impf. (fr. τιθέω) 3 pers. sing. ἐτίθει (2 Co. iii. 13), 3 pers. plur. ἐτίθουν (Mk. vi. 56 [RG L]; Acts iii. 2; iv. 35) [and (T Tr WH in Mk. ]. c.) ἐτίθεσαν, cf. B. 45 (39); WH. App. p. 167]; fut. θήσω; 1 aor. ἔθηκα; 2 aor. (ἔθην) subj. θῶ, [impv. 2 pers. plur. θέτε, Lk. xxi. 14 LT Tr WH (for RG 2 aor. mid. impv. 6é06e) |, inf. θεῖναι, ptep. cis; pf. τέθεικα; Pass., pres. 3 pers. sing. τίθεται (Mk. xv. 47 RG); pf. 3 pers. sing. τέθειται (Mk. xv. 47 LT Tr WH); 1 aor. ἐτέθην ; 2 aor. mid. ἐθέμην (2 pers. sing. ἔθου. Acts v. 4); (see ἐπιτίθημι); fr. Hom. down; Sept. mostly for pw and Dw, 102, mv and mwa, M3, ete. ; 1. to set, put, place, i.e. causative of κεῖσθαι; hence a. to place or lay: τί, as θεμέλιον, [Lk. vi. 48]; xiv. 29; 1 Co. iii. 10 sq. (θεμείλια, Hom. II. 12, 29); λίθον, Ro. ix. 33; 1 Pet. ii. 6; ri, opp. to…
Read the full entry →τίθημι, (1) ‘‘place,” “set”: cf. P Oxy IV. 7425 (B.c. 2) ἀπόστειAdv plo]e πόσας δέσμας παρείληφες Kal θ[ὲ]ς αὐτὰς εἰς τόπον ἀσφαλῶς, ‘send me word how many bundles you have received, and put them in a safe place” (Edd.), P Fay 119"? (c, A.D. 100) τ]ὴν διαγραφὴν τοῦ χόρτου ποῦ τέθικας ; ‘where did you put the notice of payment for the hay?” P Oxy NIV. 16748 (iii/A.b.) θὲς τὴν ὀπτὴν πλίνθον π[α]ρὰ τὴν πλάτην, “put the baked bricks alongside the wall (?)” (Edd.). (2) ‘*put down,” “Jay down”: cf. P Cairo Zen IT. 59218" (B.C. 254) ὑπόμνημα τῶ[ν] ἱερέων τοῦ ἱεροῦ τῶν θέντων τὰ μέρη, ‘memorandum of the priests of the temple who have paid their portions,” and P Fay 109§ (early i/a.p.) ἐάν σε B<€>y τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον, ‘even if you have to pawn your cloak” (Edd.). See also Herodas V. 62 ἔθηκας, ‘“‘you put off’ (cf. Headlam’s note with its reference to Lk 197%). (3) ‘‘make,” ‘‘appoint…
Read the full entry →τίθημι (tithēmi) — to place.
τίθημι [τῐ],
2nd pers. singular τιθεῖς [Refs 5th c.BC+] codices Lp (-θείς P, τίθης l), Alc. [Refs 5th c.BC+] (προσ-); ἐν-τιθεῖς (variant{-εὶς}) [Refs 5th c.BC+]; but τίθης is found in [Refs 5th c.BC+] (προσ-), etc., and is taught by [Refs 4th c.AD+]; Epic dialect τίθησθα [Refs 8th c.BC+], and so in Aeolic dialect, [Refs 7th c.BC+]; 3rd.pers. singular τίθησι [Refs 8th c.BC+], and Attic dialect; Doric dialect τίθητι [Refs 4th c.BC+]; 3rd.pers. plural τιθέασι [Refs 5th c.BC+]; Epic dialect and Ionic dialect τιθεῖσι [Refs 8th c.BC+]; Aeolic dialect τίθεισι (προ-) [Refs 2nd c.BC+]; Doric dialect τίθεντι [Refs]; Ionic dialect 3rd.pers. singular τιθεῖ [Refs 8th c.BC+]: imperfect ἐτίθην [Refs 5th c.BC+] (ἐν-), etc.; ἐτίθει [Refs 8th c.BC+] (προσ-), etc., Epic dialect τίθει [Refs 8th c.BC+]; Epic dialect 3rd.pers. plural τίθεσαν [NT+8th c.BC+]…
Read the full entry →τίθημι
tithemi
theo theh'-o (which is used only as alternate in
certain tenses)
to place (in the widest application, literally and figuratively;
properly, in a passive or horizontal posture, and thus different from
2476, which properly denotes an upright and active position, while
2749 is properly reflexive and utterly prostrate):--+ advise,
appoint, bow, commit, conceive, give,
X kneel down, lay (aside, down, up), make, ordain, purpose,
put, set (forth), settle, sink down.
see GREEK for 2476
see GREEK for 2749
τίθημι
v.
I put, place
τίθημι tithēmi 100x
by-form of τιθέω, to place, set, lay, Mt. 5:15; Mk. 6:56; Lk. 6:48; to produce at table, Jn. 2:10; to deposit, lay, Mt. 27:60; Lk. 23:53; Acts 3:2; to lay down, Lk. 19:21, 22; Jn. 10:11, 15, 17, 18; 1 Jn. 3:16; to lay aside, put off, Jn. 13:4; to allocate, assign,
τίθημι from Root ΘΕ in local sense, to set, put, place, Hom., etc.:—in attic, πόδα τ. to plant the foot, i. e. walk, run, Aesch.; τετράποδος βάσιν θηρὸς τίθεσθαι, i. e. to go on all fours, Eur.: θεῖναί τινί τι ἐν χερσίν to put it in his hands, Il.; ἐς χεῖρά τινος into his hand, Soph.
θέσθαι τὴν ψῆφον to lay one's voting-pebble on the altar, put it into the urn, Aesch.; so, τίθεσθαι τὴν γνώμην to give one's opinion, Hdt.; and τίθεσθαι absol. to vote, Soph.
θεῖναί τινί τι ἐν φρεσί, ἐν στήθεσσι to put or plant it in his heart, Hom.; ἐν στήθεσσι τιθεῖ νόον Il., etc.: Mid., θέσθαι θυμὸν ἐν στήθεσσι to lay up wrath in one's heart, id. Il.; θέσθαι τινὶ κότον to harbour enmity against him, id.…
Read the full entry →Verb-2AMM-2P — Verb · second aorist · middle · imperative · second person · pluralsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2P Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Plural
100 occurrences in the New Testament, rendered 69 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 99 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 269 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
καὶ πάλιν λέγει: Ἰδού, τέθεικά μου τὸν νῶτον εἰς μάστιγας, τὰς δὲ σιαγόνας εἰς ῥαπίσματα.
πόλεως μισθοφόρων ἱππέων ἀπέχειν παρὰ Παοῦτος τοῦ Ὥρου τὸ ἐπιβάλλον αὐτῷ μέρος δανείου οὗ ἔθετο Πατοῦς Ὥρου ὁ τῆς μητρὸς αὐτοῦ Ταρεήσιος πατὴρ ἐπὶ τοῦ ἐν Κροκοδίλων πόλει ἀρχείου
Μεσορὴ κθ ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὁμολογία ἣν ἑκόντες συνχωρήσαντες ἔθεντο πρὸς ἑαυτούς, καθʼ ἣν ὁμολογεῖ Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν ν συνκεχωρηκέναι Πετεαρσεμθεῖ Πανοβχούνιος
τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης τιμῆς χαλκοῦ ταλάντων
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 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 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
καρδία (kardia) means 'heart' and encompasses both the physical organ and the metaphorical seat of life, emotions, thoughts, and intentions. It appears in various contexts in the New Testament, often relating to spiritual and moral conditions (e.g., Matthew 5:8). The term is derived from a root meaning to quiver or palpitate, linking it to feelings and desires.
καρδία, -ας, ἡ,
[in LXX chiefly for לֵב, לֵבָב;]
the heart,
the bodily organ which is regarded as the seat of life (II Ki 18:14, IV Ki 9:24, al.).
In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317 f.; DGG, ii, 344a);
καρδία, -as, 7, poetic κραδία and καρδίη (in the latter form almost always in Hom. [only at the beginning of a line in three places; everywhere else by metathesis xpadin; Ebeling, Lex. Hom. 5. v.}), [fr. a root signifying to quiver or palpitate; οἵ. Curtius § 39; Vaniéek p. 1097 (Etym. Magn. 491, 56 mapa τὸ κραδαίνω, τὸ σείω " ἀεικίνητος yap ἡ καρδία): allied with Lat. cor; Eng. heart]; Sept. for 37 and 239; the heart; 1. prop. that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life: 2S. xviii. 14; 2 K. ix. 24; Tob. vi. 5 (4), 7 (6) sq.,17(16). Hence 2. univ. καρδία denotes the seat and centre of all physical and spiritual life; and a. the vigor and sense of physical life (Ps. ci. (cii.) 5; στήρισον τὴν καρδίαν σου Ψψωμῷ ἄρτου, Judg. xix. 5; to which add Ps. ciii. (civ.) 15): τρέφειν τὰς καρδίας, Jas. v.55…
Read the full entry →καρδία (kardia) — heart.
καρδί-α, ἡ,
Ionic dialect καρδίη, Epic dialect κρᾰδίη (καρδίη in [Refs 8th c.BC+] only in καρδίῃ ἄλληκτον πολεμίζειν ἠδὲ μάχεσθαι [Refs 8th c.BC+] always in Trag., except in some dact. and anapaest meter verses, [Refs 5th c.BC+]; Aeolic dialect κάρζα [Refs] (but καρδία [Refs 7th c.BC+] κορζία (Paph.), [Refs 5th c.AD+]:—heart, ἐν δέ τέ οἱ κραδίη μεγάλα στέρνοισι πατάσσει [Refs 8th c.BC+]; πηδᾷ ἡ κ. [Refs 5th c.BC+]: especially as the seat of feeling and passion, as rage or anger, οἰδάνεται κραδίη Χόλῳ [Refs 8th c.BC+]; καρδίης πλέως full of heart, [Refs 7th c.BC+]; of fear or courage, κυνὸς ὄμματ᾽ ἔχων, κραδίην δ᾽ ἐλάφοιο [Refs 8th c.BC+]; [σφηκῶν] κραδίην καὶ θυμὸν ἔχοντες [Refs 5th c.BC+]; τὸν νέον τίνα οἴει κ. ἴσχει; what do you think are his feelings? [Refs 5th c.BC+]; of sorrow or joy, ἐν κραδίῃ μέγα πένθος ἄεξε [Refs 8th c.BC+]…
Read the full entry →καρδία
kardia
prolonged from a primary kar (Latin cor, "heart"); the heart, i.e.
(figuratively) the thoughts or feelings (mind); also (by analogy) the
middle:--(+ broken-)heart(-ed).
καρδία, ας, ἡ
n.f.
the heart, inner life, intention
καρδία kardia 156x
the heart, regarded as the seat of feeling, impulse, affection, desire, Mt. 6:21; 22:37; Phil. 1:7; the heart, as the seat of intellect, Mt. 13:15; Rom. 1:21; the heart, as the inner and mental frame, Mt. 5:8; Lk. 16:15; 1 Pet. 3:4; the conscience, 1 Jn. 3:20, 21; the heart, the inner part, middle, center, Mt. 12:40
καρδία καρδία, ἡ, the heart, ἐν στέρνοισι κραδίη πατάσσει Il.; κραδίη ἔξω στήθεος ἐκθρώσκει, of one panic-stricken, id. Il.; οἰδάνεται κραδίη χόλῳ id. Il., etc.; ἐκ τῆς καρδίας φιλεῖν Ar.; τἀπὸ καρδίας λέγειν, Lat. ex animo, to speak freely, Eur.
the stomach, Thuc.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
161 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 156 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 405 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.
τὰ δ’ ἐντὸς λεγόμενα σπλάγχνα στόμαχος, καρδία, πνεύμων, σπλήν, ἧπαρ, νεφροὶ δύο.
καὶ ὁ μὲν πρὸς τὴν χαρὰν τὴν τοῦ ὀνείρατος ἀνεπήδησεν ἀπὸ τοῦ θρόνου, πλήξας δʼ αὐτὸν Ἰούδης εἰς τὴν καρδίαν καὶ τὸ ξιφίδιον ἐγκαταλιπὼν ἔξεισι προσκλίνας τὴν θύραν.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
ἕως Φαῶφι κ … Ἀντωνίνου Κομμόδου … ἀπὸ μηνὸς Φαῶφι ϛ … κάρδιαι καιναί … ὀφθαλμις … … εχων
ἀκούσαντες οὖν τινὲς στρατιῶται οἱ ἐν τῇ παρεμβολῇ καὶ φόβον θεοῦ ἔχοντες ἐν τῇ καρδίᾳ ἦρκαν αὐτοὺς καὶ ἔκρυψαν ἐν ταῖς κέλλαις ἐν τῇ παρεμβολῇ. καὶ ἐκείνων μὴ εὑρεθέντων
ἐγὼ Ὡρίων, ἵνα ἐπάρωσιν αὐτῶν τὰς ἁγιωτάτας αὐτῶν χεῖρας πρὸς τὸν θεὸν ἐν ὅλῃ καρδίᾳ αὐτῶν ὡς τύπος σταυροῦ καὶ μὴ ἀποστερήσωσί με καὶ μὴ ἐ … ωσί με,
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-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive 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 .
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word προμελετάω (i.e., *promeletao*) means to premeditate or practice beforehand. It is derived from the components meaning 'before' and 'to meditate.' The New Testament uses it in Luke 21:14, while other sources indicate its broader use in classical texts for preparing or acquiring habits.
* προ-μελετάω, -ῶ,
to premeditate: Lk 21:14.†
προμελετάω (promeletaō) — to premeditate.
προμελετάω,
practise beforehand, ἃ δεῖλέγειν [Refs 5th c.BC+]: with infinitive, π. ἐλαύνειν [Refs 5th c.BC+]
2. acquire a habit of, with infinitive, [Refs] —passive, τὸ μὴ -ηθέν that to which one is not accustomed, [Refs 2nd c.AD+]
II. in Medicine texts, to be threatening, of disease [Refs], in middle, [Refs 2nd c.AD+]
προμελετάω
promeletao
from 4253 and 3191; to premeditate:--meditate before.
see GREEK for 4253
see GREEK for 3191
προμελετάω
v.
I meditate beforehand, prepare
προμελετάω promeletaō 1x
to practise beforehand; to premeditate, Lk. 21:14*
προμελετάω fut. ήσω to practise beforehand: c. inf., Xen.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἀπολογέομαι is built from ἀπό (from) and λόγος (word). It means to defend oneself or to make a defense, often in a legal context. The New Testament uses it in passages like Luke 21:14 and Acts 26:1, where individuals are called to articulate their defense. The lexicons do not show significant disagreement.
ἀπολογέομαι, -οῦμαι
(< ἀπό, λόγος),
[in LXX: Je 12:1 (ויב) 38 (31):6, II Mac 13:26*;]
to defend: c. acc., Ro 2:15.
ἀπολογέομαι, -οὔμαι ; impf. ἀπελογούμην (Acts xxvi. 1); 1 aor. ἀπελογησάμην; 1 aor. pass. inf. ἀπολογηθῆναι, in a reflex. sense (Lk. xxi. 14) ; a depon. mid. verb (fr. λόγος), prop. to speak so as to absolve (amd) one’s self, talk one’s self off of a charge ete. ; 1. to defend one’s self, make one’s defence: absol., Lk. xxi. 14; Acts xxvi. 1; foll. by ὅτι, Acts xxv. 8; τί, to bring forward something in defence of one’s self, Lk. xii. 11; Acts xxvi. 24, (often so in Grk. writ. also) ; τὰ περὶ ἐμαυτοῦ ἀπ. either I bring forward what contributes to my defence [Ὁ], or I plead my own cause [R. V. make my defence], Acts xxiv. 10; περί with | gen. of the thing and ἐπί with gen. of pers., concerning a thing before one’s tribunal, Acts xxvi. 2; with dat. of the person whom by my defence I strive to convince that Iam innocent or upright, to defend or justify myself in one’s eyes [A. V. unto]…
Read the full entry →ἀπολογέομαι. A good example of this judicial verb is afforded by P Par 3534 ff (a petition to King Ptolemy Philometor, B.C. 163) ἐάν σοι φαίνηται, συντάξαι καταστῆσαι ἐπί σε ὑπὲρ μὲν [ἐμοῦ ἀπολογιούμενον Δημήτριον ‘‘to make my defence” : cf. P Strass I. 51° (A.D. 262) ἀπολ]ογησομένους πρὸς τὰ [a Jel α[ἰ]ρόμενα αὑτοῖς and OG/S 609% (A.D. 231) μή τις ὡς ἀγνοήσας ἀπολογήσηται. Vettius Valens p. 2091 βασιλεῖ ἀπολογήσεται, καὶ ἐὰν μὴ ὑπὲρ ἑαυτοῦ, ὑπὲρ ἑτέρου δέ (cf. p. 2697°). Cf. fora cognate verb P Petr III. 53 (7)8 (iii/B.c.) (= Witkowski?, p. 45) πρὸς αἰτίαν, ὑπὲρ ἧς ἀπ]ολογίζεται, ‘to meet a charge against him, and make his defence” (Edd.), OGTIS 315% (B.C. 164-3) καὶ αὐτὸς ὑπὲρ ὧν ἔφησεν ἔχειν τὰς ἐντολὰς διὰ πλειόνων ἀπελογίσατο, P Leid A* (Ptol) ἀπολογίσωμαι (needlessly corrected to -ἥσωμαι by Leemans), α΄. See Hatzidakis #zz/. p. 395, ‘‘sagte man auch im Alterthum sowohl ἀπολογέομαι…
Read the full entry →ἀπολογέομαι (apologeomai) — to defend oneself.
ἀπολογ-έομαι,
aorist ἀπελογησάμην[Refs 5th c.BC+]; also aorist passive ἀπελογήθην[Refs 5th c.BC+]: perfect ἀπολελόγημαι[Refs 5th c.BC+]:—speak in defence, defend oneself, opposed to κατηγορεῖν, περί τινος about a thing, [Refs 5th c.BC+]; πρὸς τὴν μαρτυρίαν in reference or answer to the evidence, [Refs 5th c.BC+]before.., [Refs 5th c.BC+]; ἀ. ὑπέρ τινος speak in another's behalf, [Refs 5th c.BC+]; ἀ. ὑπέρ τινος speak in support of a fact, [Refs 5th c.BC+]; πρὸς Μέλητον in answer to him, [Refs 5th c.BC+]the defendant, [Refs 5th c.BC+]
2. with accusative of things, defend oneself against, ἀ. τὰς διαβολάς[Refs 5th c.BC+]; τὰς πράξεις defend what one has done, [Refs 4th c.BC+]
ἀπολογέομαι
apologeomai
middle voice from a compound of 575 and 3056; to give an account
(legal plea) of oneself, i.e. exculpate (self):--answer (for self),
make defence, excuse (self), speak for self.
see GREEK for 575
see GREEK for 3056
ἀπολογέομαι
v.
I give a defense, defend myself
ἀπολογέομαι apologeomai 10x
to defend one’s self against a charge, to make a defence, Lk. 12:11; 21:14
ἀπολογέομαι ἀπό, λόγος to speak in defence, defend oneself, περί τινος about a thing, πρός τι or τινα in answer to.., Thuc., Plat.; ἀπ. ὑπέρ τινος to speak in another's behalf, Hdt.:—absol., id. Plat.; ὁ ἀπολογούμενος the defendant, Ar.
c. acc. criminis, to defend oneself against a thing, explain, excuse, Thuc., Aeschin.
ἀπ. τι ἔς τι to allege in one's defence against a charge, Thuc., Plat.
ἀπ. δίκην θανάτου to speak against sentence of death being passed on one, Thuc.
Verb-AON — Verb · aorist · passive deponent · infinitiveaorist passive deponent infinitive — a completed action, viewed as a whole.
V-AON Part of Speech: Verb Tense: Aorist Voice: passive depOnent Mood: iNfinitive TVM equivalent: G5677
→ Of Stephen Ac 7
→ Of Paul Ac 22; 23:1-6; 24:10-21; 26:1-23
→ Military defenses
See FORT
→ See ARMIES
10 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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
τότε γὰρ κοινοὺς παρέχοντες ἑαυτοὺς δικαστάς, ἐξ ἴσου καὶ τῶν κατηγόρων καὶ τῶν ἀπολογουμένων ἀκροώμενοι, μηδενὸς ἀκρίτου προκαταγινώσκειν ἀξιοῦντες, ἐβράβευον οὔτε πρὸς ἔχθραν οὔτε πρὸς χάριν, ἀλλὰ πρὸς τὴν φύσιν τῆς ἀληθείας τὰ δόξαντα εἶναι…
ταῦτα εἰπόντος Λαβάνου Ἰάκωβος ἀπελογεῖτο μὴ μόνῳ πατρίδος ἔρωτα τὸν θεόν, ἀλλὰ καὶ πᾶσιν ἐμφῦσαι, καὶ μετὰ τοσοῦτον χρόνον καλῶς ἔχειν αὐτὸν κατελθεῖν εἰς ταύτην.
Ἀθηναίου τῆς ἐπιγονῆς καὶ ἅμα τε γραπτὸν λόγον θεμένης καὶ τὰ δικαιώματα βουλομένης τε ἀπολογεῖσθαι τὴν δίκην ἐπειδὴ καὶ τὸ διάγραμμα ὃ καὶ παρέδοτο ἐν τοῖς δικαιώμασιν ἡ Ἡράκλεια
ου οὔτε ἐγγ … … μενούσης μου ἀπολογεῖσθαι … … … αγείνεται ὁ κατηγορῶν, ὁ δ’ οἰνο … … ἄπρατος γενέσθαι, αὐτὴ
ζῶν ?. ἐὰν δὲ γράμματα αὐτοῦ ἐπιφέρῃς ἐναλλαγῆς ἢ ἄλλου τινὸς ἢ μεταβολῆς, πάντως ἀπολογούμεθα. καὶ νῦν οὖν μετάδος αὐτῷ αὐτὰ ταῦτα· περὶ γὰρ τούτου οὐδὲν δεδύνημαι πρᾶξαι ἐνθάδε,