Luke 21:19 — Word Study
N1904ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.¶
BSAByen theho patient endurancehupomonē [enduring, persevering, in your patience, through perseverance] of you [all]su do you gain yourselvesktaomai▸ [possess, acquire, obtain] theho soulspsuchē [lives, eternal life] of you [all].su [breath of life, seat of emotions]
| Greek | English | Parsing |
|---|---|---|
| ἐν | By | Preposition |
| τῇ | the | Article, dative, singular |
| ὑπομονῇ | patient endurance | Noun, dative, singular |
| ὑμῶν | of you [all] | Personal pronoun, second person, genitive |
| κτήσασθε | do you gain yourselves | Verb, aorist, middle deponent |
| τὰς | the | Article, accusative, plural |
| ψυχὰς | souls | Noun, accusative, plural |
| ὑμῶν.¶ | of you [all]. | Personal pronoun, second person, genitive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By your patient endurance you will gain your souls. |
| KJV | In your patience possess ye your souls. |
| ASV | In your patience ye shall win your souls. |
| YLT | in your patience possess ye your souls. |
| WEB | “By your endurance you will win your lives. |
| BBE | By going through all these things, you will keep your lives. |
Where they part company is ὑπομονῇ and ψυχὰς — see How Translations Differ.
The sentence is straightforward, with one main clause that encapsulates the message of endurance leading to life.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbκτάομαι
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 — Luke 21:19
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' Teaching on Endurancegenerated
Luke 21:19 is part of Jesus' warning to His disciples about the trials they will face, particularly during the end times. He emphasizes the importance of patience and endurance in the face of persecution and hardship. This teaching assures them that their perseverance will lead to the preservation of their lives, echoing themes found in the Old Testament, such as in Psalm 37:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 8:15 | But the seeds on good soil are those with a noble and good heart, who hear the word, cling to it, and by persevering produce a crop. |
| 2 | Psalm 27:13–14 | Still I am certain to see the goodness of the LORD in the land of the living. |
| 3 | Psalm 37:7 | Be still before the LORD and wait patiently for Him; do not fret when men prosper in their ways, when they carry out wicked schemes. |
| 4 | Psalm 40:1 | I waited patiently for the LORD; He inclined to me and heard my cry. |
| 5 | Romans 2:7 | To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ὑπομονῇ, hupomonēgenerated
The noun ὑπομονή, derived from ὑπομένω, conveys the idea of steadfastness and perseverance under trial. It signifies a patient endurance, particularly in difficult circumstances, as believers await the fulfillment of God's promises.
In this context, it highlights the strength required to withstand challenges without losing faith. The dative case indicates the means by which the action occurs, emphasizing that it is through this patient endurance that one gains their life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with most rendering ὑπομονῇ as some form of 'patient endurance' or 'patience'.
However, there are differences in how they translate ψυχὰς. While the BSB and KJV use 'souls', the BBE and WEB opt for 'lives', reflecting slightly different nuances in the understanding of what is being preserved.
Sentence Structuregenerated
The main verb in this verse is κτήσεσθε, you will gain, which governs the entire sentence. It is complemented by a prepositional phrase that indicates the means — ὑπομονῇ, by your patient endurance — and the object of the verb, ψυχὰς, your souls.
The structure emphasizes the relationship between endurance and the outcome, showing that the act of enduring is directly linked to the preservation of life.
Septuagint Backgroundgenerated
ὑπομονή does not have a direct equivalent in the Septuagint but captures the essence of endurance found in various Hebrew terms, such as אֶ֫רֶץ (land) in contexts where patience and perseverance are necessary.
This concept of endurance is echoed in the Psalms, where the faithful are encouraged to wait patiently for the Lord's deliverance.
In plain words — the whole versegenerated
Luke 21:19 teaches that by being patient and enduring through difficulties, believers will ultimately preserve their lives. This message reassures followers that their perseverance in faith will lead to salvation.
Frequently Asked Questionsgenerated
Gaining your souls refers to preserving one's life or spiritual well-being through endurance in trials, as Jesus teaches that patience leads to salvation.
Patience is crucial because it helps believers withstand trials and maintain their faith, ultimately leading to spiritual rewards.
You can practice patient endurance by remaining steadfast in prayer, seeking support from the community, and focusing on the promises of God during difficult times.
Examples include Job's perseverance through suffering, the Israelites' patience in the wilderness, and Paul's endurance in his ministry despite hardships.
Reflection Questionsgenerated
- In what areas of my life do I need to exercise more patience and endurance?
- How can I support others who are struggling to endure their trials?
- What promises of God can I hold onto to strengthen my endurance during difficult times?
- How does understanding the concept of endurance change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
Early church writers reflect on this verse to emphasize the importance of patience in the Christian life, linking it to salvation and virtue.
But "by patience," says He, "ye shall yourselves be saved." Of this very patience the Psalm says, "The patient endurance of the just shall not perish for ever;Early Church Fathers on Luke 21 →
And in your patience you shall possess your souls. Therefore, the possession of the soul is placed in the virtue of patience, because patience is the root and guardian of all virtues.Early Church Fathers on Luke 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 21:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn your patience, possess ye your souls. By patiently bearing all afflictions, reproaches, indignities, and persecutions, enjoy yourselves; let nothing disturb or distress you; possess that peace and
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 BiblePatience is either passive, seen in a quiet, free, and courageous suffering those evils which God will please in his providence to order us for our portion; or active, seen in a quiet believing, waiting for, and expectation of what God hath promised. Possess your souls, that is, yourselves; do not decline suffering for my name’ s sake, but live in the exercise of Christian courage and fortitude until the Lord will please to release you. In this sense James expounds this prase, , But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. Others say, possess your souls is the same with save your souls. So it seems to be expounded by , and , But he that shall…
Read Matthew Poole on Luke 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments19 In your patience possess ye your souls. Ver. 19. In your patience possess] That is, enjoy yourselves, however the world goes with you. He that cannot have patience had need made up his pack and get out of the world, for here is no being for him. Burleigh, lord treasurer, was wont to say that he overcame envy more by patience than pertinace.
Read John Trapp on Luke 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) In your patience possess ye your souls.—Better, By your endurance gain ye your lives. The verb, unless used in the perfect tense, always involves the idea of “acquiring” rather than “possessing,” and the command so understood answers to the promise, “He that endureth to the end, the same shall be saved,” in Matthew 23:13, Mark 13:13. Some of the best MSS., indeed, give this also as a promise, “By your endurance ye shall gain.”
Read Charles John Ellicott on Luke 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. In your patience] Rather, your perseverance, your faithful continuance in my word and doctrine. Ye will preserve your souls. Ye shall escape the Roman sword, and not one of you shall perish in the destruction of Jerusalem. Instead of κτησασθε, possess, or preserve ye, I read κτησεσθε, ye shall preserve. This reading is supported by AB-B, five others; both the Syriac, all the Arabic, AEthiopic, Vulgate, all the Itala except two, Origen, Macarius, and Tertullian.
Read AdamClarke on Luke 21 →CambridgeThe Cambridge Bible for Schools and Colleges19. In your patience possess ye your souls] Rather, with the better reading, By your patience ye shall gain your souls or lives. Mark 13:13. The need of patience and endurance to the end is very prominently inculcated in the N. T., Romans 5:3; 2 Thessalonians 3:4; Hebrews 10:36; James 1:4, &c. Endurance, not violence, is the Christian’s protection, and shall save the soul, and the true life, even if it loses all else.
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
By your patient endurance you will gain your souls.
“By your endurance you will win your lives.
By your patient endurance you will gain your souls.
By your endurance you will gain your lives.
Tyndale line
In your patience possess ye your souls.
In your patience ye shall win your souls.
In your patience ye shall win your souls.
In your patience possess ye your souls.
By your patience possesse your soules.
Strictly literal
By your patient endurance gain your souls.
in your patience possess ye your souls.
in your patience possess your souls.
In your endurance you will gain your souls.
From the Latin
In your patience you shall possess your souls.
Simplified
By standing firm you will gain your lives.
By going through all these things, you will keep your lives.
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.
In patientia vestra possidebitis animas vestras.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܡܣܝܒܪܢܘܬܟܘܢ ܕܝܢ ܬܩܢܘܢ ܢܦܫܟܘܢ
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.
ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.¶
The standard critical text of the New Testament.
ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.¶
The previous edition, still widely cited.
ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.¶
The Society of Biblical Literature edition, freely licensed.
ἐν τῇ ὑπομονῇ ὑμῶν — τὰς ψυχὰς ὑμῶν.¶
The edition that turned scholarship toward the earliest manuscripts.
ἐν τῇ ὑπομονῇ ὑμῶν — τὰς ψυχὰς ὑμῶν.¶
An independent critical text built from the oldest witnesses then known.
ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.¶
A recent critical edition following documentary evidence closely.
ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.¶
The reading of the majority of surviving manuscripts.
ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.¶
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 |
|---|---|---|
| κτήσασθε do you gain yourselves | NA28, NA27, Tyn, SBL, TR, Byz | WH, Treg |
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 21:19
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 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
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ὑπομονή is derived from ὑπομένω and means endurance or steadfastness. It encompasses patient waiting and the ability to withstand trials, often referenced in the New Testament, including in Luke and Romans. The lexicons note its use in both positive and negative contexts, with some suggesting a distinction between it and similar terms like μακροθυμία, though this distinction is debated.
BETWEEN μακροθυμία and ὑπομονή, which occur together at Col. i. 11, and in the same context 2 Cor. vi. 4,6 ; 2 Tim. iii. 10; Jam. v. 10, 11 (cf. Clement of Rome, 64 ; Ignatius, Hphes. 8), Chrysostom draws the following distinction ; that a man paxpoθυμεῖ, who having power to revenge himself, yet refrains from the exercise of this power ; while he ὑπομένει, who having no choice but to bear, and only the alternative of a patient or impatient bearing, has grace to choose theformer. Thus the faithful, he concludes, would commonly be called to exercise the former grace among themselves (1 Cor. vi. 7), the latter in their commerce with those that were without: μακροθυμίαν πρὸς ἀλλήλους, ὑπομονὴν πρὸς τοὺς ἔξω" μακροθυμεῖ γάρ τις πρὸς ἐκείνους οὺς δυνατὸν καὶ ἀμύνασθαι, ὑπομένει δὲ ods οὐ δύναται ἀμύνασθαι. This distinction, however, will not endure a closer examination ; for see decisively…
Read the full entry →ὑπο-μονή, -ῆς, ἡ
(ὑπομένω)
[in LXX for מִקְוֶה and cogn. forms; freq. in IV Mac ;]
a remaining behind (Arist.).
ὑπο-μονή, -7s, ἡ, (ὑπομένω) ; 1. steadfastness, constancy, endurance, (Vulg. in 1 Th. i. 3 sustinentia, in Jas. v. 11 sufferentia); in the N. T. the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings: Lk. viii. 15; xxi. 19; Ro. v. 3 sq.; xv. 4 βα.; 2 Co. vi. 4; xii. 12; Col. i. 11; 2 Th.i.4; 1 Tim. vi. 11; 2 Tim. iii.10; Tit. ii. 2; Heb. x. 36; Jas. i. 3sq.; v.11; 2 Pet.i.6; Rev. ii. 2 sq. 19; xiii. 10; xiv. 12, (ef. 4 Mace. i. 11; ix. 8, 30; xv. 30 (27); xvii. 4, 12, 23); with agen. of the thing persevered in [W. § 30, 1 fin.]: τοῦ ἔργου ἀγαθοῦ, Ro. ii. 7; τῆς ἐλπίδος, 1 Th. i. 3 [ef. B. 155 (136)]; δὲ ὑπομονῆς, [with patience (cf. W. § 51, 1b.) 1. 6.1 patiently and steadfastly, Ro. viii. 25; Heb. xii. 1. 2. a patient, steadfast waiting for; [8]. question this sense in the New Test., and…
Read the full entry →ὑπομονή, τ ρξαάίαξε endurance,” denoting ‘‘an inward feeling, as well as outward conduct, but directed only towards aggression” (Hort ad Rev 25: cf. also Lightfoot /Vofes, p. 11, and Ropes 700 ad Jas 1%). Hence in late Jewish literature the word is frequently applied to the virtue shewn by martyrs, e.g. 4 Macc 11} θαυμασθέντες . . . ἐπὶ τῇ ἀνδρίᾳ καὶ τῇ ὑπομονῇ : cf Pss. Sol. ii. 40 ὅτι χρηστὸς 6 κύριος τοῖς ἐπικαλουμένοις αὐτὸν ἐν ὑπομονῇ. In Zest. χἕΐ. ῥαΐγ. Jos. x. I ὁρᾶτε. .. πόσα κατεργάζεται ἡ ὑπομονή, the reference is to resistance to the wiles of the Egyptian woman.
ὑπομονή (hupomonē) — perseverance.
ὑπομονή, ἡ,
remaining behind, [Refs 4th c.BC+]
II. endurance, τῶν ἀκουσίων πόνων [Refs 5th c.BC+]; [θανάτου] [Refs 1st c.AD+]; ἡ τῆς μαχαίρας ὑ. τῶν πληγῶν the sword's power to sustain blows, [Refs 2nd c.BC+]
II.2. in bad sense, obstinacy, [Refs 2nd c.BC+]
II.3. of plants, power to endure, [Refs 4th c.BC+]
III. enduring to do, αἰσχρῶν ἔργων [Refs]
ὑπομονή
hupomone
from 5278; cheerful (or hopeful) endurance, constancy:--enduring,
patience, patient continuance (waiting).
see GREEK for 5278
ὑπομονή, ῆς, ἡ
n.f.
endurance, steadfastness
ὑπομονή hypomonē 32x
patient endurance, 2 Cor. 12:12; Col. 1:11; patient awaiting, Lk. 21:19; a patient frame of mind, patience, Rom. 5:3, 4; 15:4, 5; Jas. 1:3; perseverance, Rom. 2:7; endurance in adherence to an object, 1 Thess. 1:3; 2 Thess. 3:5; Rev. 1:9; ἐν ὑπομονῇ and δι’ ὑπομονῆς, constantly, perseveringly, Lk. 8:15; Read the full entry →
ὑπομονή ὑπομονή, ἡ, ὑπομένω a remaining behind, Arist.
a holding out, patient endurance, id. Arist.:— the enduring to do, αἰσχρῶν ἔργων Theophr.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
→ See PERSEVERANCE
32 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 32 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 4 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τλῆναι γὰρ ἔδει καὶ ἀντιτάξασθαι καὶ ἀντερείσασθαι γνώμην ὀχυρωσάμενον καὶ ἀναφραξάμενον τῇ ἑαυτοῦ καρτερίᾳ καὶ ὑπομονῇ, δυνατωτάταις ἀρεταῖς.
οὐδενὸς γὰρ ὅλως ὑστέρουν, ἀλλὰ καὶ πρὸς ἔργα χειρῶν καὶ πόνων ὑπομονὴν ἦσαν εὔψυχοι καὶ δεινοὶ συνιέναι.
τῆς οὖν πίστεως ἡμῶν εἰσιν βοηθοὶ φόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖν μακροθυμία καὶ ἐγκράτεια:
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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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 .
The Greek word κτάομαι (ktaomai) means to acquire or gain something for oneself. It is used in various contexts, such as obtaining possessions or winning favor. In the New Testament, it appears in passages like Matthew 10:9 and Acts 8:20, where it refers to acquiring goods or resources. The lexicons do not show significant disagreement on its meaning.
κτάομαι, -ῶμαι,
[in LXX chiefly for קנה;]
in pres., impf., fut. and aor., to procure for oneself, get, gain, acquire (the pf. and plpf., to have acquired, hence to possess, do not occur in NT): c. acc. rei, Mt 10:9, Lk 18:12, Ac 8:20; c. gen. pret., Ac 22:28; ἐκ c. gen. pret., Ac 1:18; τ. ψυχὰς ὑμῶν (MM, xvi), Lk 21:19; τ. ἑαυτοῦ σκεῦος κτᾶσθαι, I Th 4:4 (where if σ. = body, κ. must = pf., κέκτημαι; v. MM, xvi; M, Th., in l.; Field, Notes, 72 f. But σ. is most freq. taken as = wife; v. Thayer, s.v.…
Read the full entry →κτάομαι, -ῶμαι ; fut. κτήσομαι (Lk. xxi. 19 L Tr WH); 1 aor. ἐκτησάμην ; [fr. Hom. down]; Sept. for 73); to acquire, get or procure a thing for one’s self [ef. W. 260 (244)]; (pf. κέκτημαι, to possess [ef. W. 274 (257) note] ; not found in the N.T.): ri, Mt.x. 9; Acts viii. 20; ὅσα xr@pat, all my income, Lk. xviii. 12; with gen. of price added [W. 206 (194)], πολλοῦ, Acts xxii. 28; with ἐκ and gen. of price (see ἐκ, II. 4), Acts i. 18; τὸ ἑαυτοῦ σκεῦος ἐν ἁγιασμῷ x. τιμῇ; to procure for himself his own vessel (i. e. for the satisfaction or the sexual passion; see σκεῦος, 1) in sanctification and honor, i. e. to marry a wife (opp. to the use of a harlot; the words ἐν dy. x. τιμῇ are added to express completely the idea of marrying in contrast with the baseness of procuring a harlot as his ‘vessel’; cf. κτᾶσθαι γυναῖκα, of marrying a wife, Ruth iv. 10; Sir. xxxvi. 29 (xxxili. 26); Xen.…
Read the full entry →κτάομαι. Occurrences of pres. and aor. may help some difficult NT passages—P Petr II. 8(3)? (B.c. 246) ἐὰν] δέ τινες [κ 2]rql σωντίαι, ‘but if any shall acquire them,’’ P Tebt IT. 2811 (B.C. 125) παρὰ τῶν κτωμένων οἰκίας ἢ τόπους, ‘from acquirers of houses or spaces,” 20. I. 54 (B.c. 118) μηδἄλλους κτᾶσθαι μηδὲ χρῆσθαι τοῖς τε λινυφαντικοῖς Ka’ βυσσουργικοῖς ἐργαλείοις, ‘nor shall any other persons take possession of or use the tools required for cloth-weaving or
κτάομαι (ktaomai) — to posses.
κτάομαι,
Ionic dialect κτέομαι, only as variant in [Refs 5th c.BC+]: future κτήσομαι [Refs 7th c.BC+]aorist ἐκτησάμην, Epic dialect κτ-, [Refs 8th c.BC+]: perfect κέκτημαι [Refs 8th c.BC+] in following lines, [Refs]; Ionic dialect 3rd.pers. plural ἐκτέαται [Refs 5th c.BC+]; subjunctive κέκτωμαι [Refs 5th c.BC+] codices: pluperfect ἐκεκτήμην [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural ἔκτηντο [Refs 5th c.BC+]; Attic dialect 1st pers. plural ἐκτήμεθα falsa lectio in [Refs 5th c.BC+]: for future and aorist passive, see below[Refs]
I. present, imperfect, future, and aorist,
I.1. procure for oneself, get, acquire, κτήμασι τέρπεσθαι τὰ γέρων ἐκτήσατο Πηλεύς [Refs 8th c.BC+]; [οἰκῆας] Od.[same place]; γῆν [Refs 4th c.BC+]; of horses, win (as a prize), [Refs…
κτάομαι
ktaomai
a primary verb; to get, i.e. acquire (by any means; own):--obtain,
possess, provide, purchase.
κτάομαι
v.
I win, get, buy, possess
κτάομαι Dep. in pres., imperf., fut. and aor1:
to procure for oneself, to get, gain, acquire, Hom.; κτήσασθαι βίον ἀπό τινος to get one's living from a thing, Hdt.; κ. χάριν to win favour, Soph.; κ. φίλους, ἑταίρους id. Soph.
of evils, to bring upon oneself, incur, id. Soph., Eur., etc.: —κ. τινὰ πολέμιον to make him so, Xen.
to procure or get for another, ἐμοὶ ἐκτήσατο κεῖνος Od.
in perf. and plup. with fut. κεκτήσομαι, to have acquired, i. e. to possess, have, hold, Il., Hdt., etc.; κεκτ. τινὰ σύμμαχον Eur.; of evils, κεκτ. κακά Soph., Eur.; ὁ κεκτημένος an owner, master, as a Subst., ὁ ἐμοῦ κ. Soph.; of a woman's lord and master, Eur.
aor1 pass. ἐκτήθην in pass. sense, to be gotten, id. Eur., Thuc.
Verb-ADM-2P — Verb · aorist · middle deponent · imperative · second person · pluralaorist middle deponent imperative — a completed action, viewed as a whole.
V-ADM-2P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: iMperative 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 62 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 συνέλαβε καὶ ἔτεκε τὸν Κάιν, καὶ εἶπεν Ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ.
ἐπεὶ προαχθέντες εἰς καταφρόνησιν ὑπʼ αὐτοῦ καὶ τῆς ἀρετῆς ὀλιγωρίαν ἀπολεῖτε καὶ τὴν εὔνοιαν τὴν παρὰ τοῦ θεοῦ, ποιήσαντες δὲ τοῦτον ἐχθρὸν τήν τε γῆν, ἣν κτήσεσθε, κρατηθέντες ὅπλοις ὑπὸ τῶν αὖθις ἀφαιρεθήσεσθε μετὰ μεγίστων ὀνειδῶν καὶ…
τοῖς ἰδίοις δαπανήμασιν καὶ μὴ ἐξεῖναι τῶι Ἀπολλωνίῳ λέγειν· οὐκέτι παρείληφα, ἀλλὰ μηδʼ αὐτὸν κτᾶσθαι μηδὲ προσχρῆσθαι τῷ περὶ τῶν τοιούτων νόμωι ἢ ἐθισμῶι, ἐὰν δέ τι τούτων παραβαίνηι,
Νεστνήφιος. ἀπὸ ὧν ἀπεγραψάμην διὰ Ἀμμωνίου καὶ Σαραπίωνος τῷ ζ ἔτει Νέρωνος προσαπογράφομαι ὃ ἐκτησάμην ἐν τῇ αὐτῇ κώμηι ἥμισυ μέρος οἰκίας τιμῆς ἀργυρίου δραχμῶν ἑκατὸν τεσσαράκοντα παρὰ Ἐριέως
μηδʼ ἐνκαλέσειν ἀλλήλοις μήτε περὶ τῆς αὐτῆς διαιρέσεως μηδὲ περὶ ὧν ἕκαστος αὐτῶν ἰδίαι ἐκτήσατο ἢ ἐπικτήσηται μηδὲ περὶ … ἐὰν δέ τις μὴ ἐμμείνῃ ἀλλʼ ἐνκαλέσῃ, ἐκτείσειν τοῖς
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
ψυχή (psuchē) refers to the soul or life principle, often associated with breath and the vital force in living beings. It encompasses the emotional and moral aspects of a person, functioning as the seat of desires and affections. In the New Testament, it appears in various contexts, including references to life, the self, and the spiritual essence of individuals, as seen in verses like Matthew 10:28 and 1 Peter 1:9.
ψυχή, -ῆς, ἡ, (ψύχω, to breathe, blow), fr. Hom. down, Sept. times too many to count for wj, occasionally also for 27 and 339; 1. breath (Lat. anima),i.e. a. the breath of life; the vital force which animates the body and shows itself in breathing: Acts xx. 10; of animals, Rey. viii. 9, (Gen. ix. 4 34.; xxxv. 18; ἐπιστραφήτω ἡ Ψυχὴ τοῦ παιδαρίου, 1 K. xvii. 21); so also in those pass. where, in accordance with the trichotomy or threefold division of human nature by the Greeks, ἡ Ψυχή is distinguished from τὸ πνεῦμα (see πνεῦμα, 2 p. 530" [and reff. 8. v. rv. 5]), 1 Th. v. 23; Heb. iv. 12. b. life: μεριμνᾶν τῇ ψυχῇ, Mt. vi. 25; Lk. xii. 22; τὴν ψυχὴν ἀγαπᾶν, Rev. xii. 11; [μισεῖν, Lk. xiv. 26]; τιθέναι, Jn. x. 11, 15, 17; xiii. 37 sq.; xv. 13; 1 Jn. iii. 16; παραδιδόναι, Acts xv. 26; διδόναι (λύτρον. q. v-), Mt. xx. 28; Mk. x. 45; ζητεῖν τὴν ψυχήν twos (see ζητέω, 1 a.), Mt. ii. 20; Ro.…
Read the full entry →ψυχή (psuchē) — soul.
ψῡχ-ή, ἡ,
life, λύθη ψ. τε μένος τε [Refs 8th c.BC+]; ψυχὰς παρθέμενοι at hazard of their lives, [Refs 8th c.BC+]; λίσσου᾽ ὑπὲρ ψ. καὶ γούνων by your life,[Refs 5th c.BC+] to save their life, [Refs 8th c.BC+]; ὃ ἂν θέλῃ, ψυχῆς ὠνεῖται [θυμός] in exchange for life, [NT+7th c.BC+]; τῆς ἐμῆς ψ. γεγώς[Refs 5th c.BC+]; ποινὴν τῆς Αἰσώπου ψ. satisfaction for the life of [NT+5th c.BC+]; δεῖρον ἄχρις ἡ ψ... ἐπὶ χειλέων λειφθῇ within an inch of his life, [Refs 3rd c.BC+] —the phrase ἐν τῇ χειρὶ τὴν ψ. ἔχοντα taking his life in his hands, is probably falsa lectio in [LXX+4th c.BC+]; of life in animals, [Refs 8th c.BC+]; ἡ φύσις τοιαύτη πάντων ὅσσα ψ. ἔχει Democrit.278; ἐπῴζει καὶ ποιεῖ ψ. ἔχειν (of incubation) [LXX+5th c.BC+]; ἡ ψ. πάσης σαρκὸς αἷμα αὐτοῦ…
Read the full entry →ψυχή
psuche
from 5594; breath, i.e. (by implication) spirit, abstractly or
concretely (the animal sentient principle only; thus distinguished on
the one hand from 4151, which is the rational and immortal soul; and
on the other from 2222, which is mere vitality, even of plants: these
terms thus exactly correspond respectively to the Hebrew 5315, 7307
and 2416):--heart (+ -ily), life, mind, soul, + us, + you.
see GREEK for 5594
see GREEK for 4151
see GREEK for 2222
see HEBREW for 05315
see HEBREW for 07307
see HEBREW for 02416
ψυχή, ῆς, ἡ
n.f.
the soul, life, self
ψυχή psychē 103x
breath; the principle of animal life; the life, Mt. 2:20; 6:25; Mk. 3:4; Lk. 21:19; Jn. 10:11; an inanimate being, 1 Cor. 15:45; a human individual, soul, Acts 2:41; 3:23; 7:14; 27:37; Rom. 13:1; 1 Pet. 3:20; the immaterial soul, Mt. 10:28; 1 Pet. 1:9; 2:11, 25; 4:19; the soul as the seat of religious and moral sentiment,
ψυχή ψυ_χή, ἡ, ψύχω breath, Lat. anima, esp. as the sign of life, the life, spirit, Hom., etc.; ψυχή τε μένος τε ψυχή τε καὶ αἰών, ψυχὴ καὶ θυμός Hom.; τὸν δ᾽ ἔλιπε ψυχή, of one swooning, Il.; ψυχὴν παρθέμενος staking or risking one's life, Od.; so, ἐμὴν ψυχὴν παραβαλλόμενος Il.; περὶ ψυχῆς for one's life, i. e. to save it, Od.; μάχεσθαι, θέειν περὶ ψυχῆς Hom.; τρέχειν περὶ ψυχῆς Hdt.; ὁ περὶ τῆς ψυχῆς ἀγών the struggle is for life and death, Soph.; ποινὴν τῆς Αἰσώπου ψυχῆς ἀνελέσθαι to take revenge for the life of Aesop, Hdt.; ψυχὴν ἀφιέναι to give up the ghost, Eur.
Read the full entry →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
106 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 102 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 430 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.
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…
ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς λαβών, καὶ πνεῦμα ἐνῆκεν αὐτῷ καὶ ψυχήν.
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’…
σου καὶ συνεξελεύθερον. οὐδὲ γὰρ ἐφιλίασά σοι εἰς τὸ ἀφαρπάσαι τι, ἀλλὰ ἡ σὴ ψυχὴ ἐπίσταται, ὅτι ὡς δοῦλος ἐπʼ ἐλευθερίᾳ θέλει ἀρέσαι οὕτω καὶ ἐγὼ τὴν φιλίαν σου
πεπομφέναι. οὐ γὰρ ζητῶ τὸν ἀριθμόν, ἀλλʼ εἰ οὗτοι λῃσταὶ ἦσαν. … εἶπεν, περὶ ψυχῆς ἀγωνίζομαι δύο φίλων τολμησάντων … κα α … … … ναγκη … … ρ
Μαύρου καὶ Ἀμμωνίου ἀραβοτοξοτῶν, ὡς, ἀγανακτησάντων αὐτῶν ἐπιπλησσομένου μου, διαλῦσαι ἡμᾶς, καὶ μόλις ἐπικερδᾶναι ψυχῆς ἐπιβουλήν · ἀναγκαίως τὴν ἐπίδοσιν τῶν βιβλιδίων ποιοῦμαι καὶ ἀξιῶ ἀχθῆναι αὐτὸν πρὸς τὸ
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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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 .