Philemon 1:8 — Word Study
N1904Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
BSAThereforedio muchpolus [having much boldness, confident] inen [for this reason, therefore] ChristChristos [the Anointed One, Jesus] boldnessparrēsia havingechō▸ to orderepitassō▸ [command, give direction] yousu what [is]ho befittinganēkō▸ [fitting, befitting, convenient]
| Greek | English | Parsing |
|---|---|---|
| Διὸ | Therefore | Conjunction |
| πολλὴν | much | Adjective, accusative, singular |
| ἐν | in | Preposition |
| Χριστῷ | Christ | Noun, dative, singular |
| παρρησίαν | boldness | Noun, accusative, singular |
| ἔχων | having | Verb, present, active |
| ἐπιτάσσειν | to order | Verb, present, active |
| σοι | you | Personal pronoun, second person, dative |
| τὸ | what [is] | Article, accusative, singular |
| ἀνῆκον | befitting | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So although in Christ I am bold enough to order you to do what is proper, |
| KJV | Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, |
| ASV | Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, |
| YLT | Wherefore, having in Christ much boldness to command thee that which is fit — |
| WEB | Therefore though I have all boldness in Christ to command you that which is appropriate, |
| BBE | And so, though I might, in the name of Christ, give you orders to do what is right, |
Where they part company is παρρησίαν — see How Translations Differ.
The sentence has one main clause with two subordinate phrases that clarify the action being taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἔχω
verbἔχω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Philemon 1:8
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 — Paul's Appeal to Philemongenerated
Philemon 1:8 reveals Paul’s approach as he addresses Philemon, a fellow believer, regarding Onesimus, a runaway slave who has become a Christian. Paul acknowledges his authority in Christ but chooses to appeal based on love rather than command. This reflects the relational dynamics within the early church, emphasizing mutual respect and love among believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 3:12 | Therefore, since we have such a hope, we are very bold. |
| 2 | 2 Corinthians 10:1–2 | Now by the mildness and gentleness of Christ, I appeal to you—I, Paul, who am humble when face to face with you, but bold when away. |
| 3 | 2 Corinthians 11:21 | To my shame I concede that we were too weak for that! Speaking as a fool, however, I can match what anyone else dares to boast about. |
| 4 | 1 Thessalonians 2:2–6 | As you are aware, we had already endured suffering and shameful treatment in Philippi. But in the face of strong opposition, we were bold in our God to speak to you the gospel of God. |
| 5 | 2 Corinthians 10:8 | For even if I boast somewhat excessively about the authority the Lord gave us for building you up rather than tearing you down, I will not be ashamed. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — παρρησία, parrēsiagenerated
The word παρρησία (parrēsia) means boldness or confidence in speaking. It is derived from πᾶς (all) and ῥῆσις (speech), indicating a freedom of speech that allows one to speak openly. In the New Testament, it often describes the boldness of the apostles, as seen in Acts 4:13.
Here, Paul expresses that he has much boldness in Christ, indicating a strong confidence rooted in his relationship with Jesus. This boldness is not just for authority's sake; it is tempered by love, as he chooses to appeal rather than command outright.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which states, So although in Christ I am bold enough to order you to do what is proper. This is consistent with the KJV, which uses to enjoin thee that which is convenient, maintaining the sense of authority.
However, the translations differ in their choice of words for πολλὴν and παρρησίαν. The KJV and ASV use much and boldness, while the DRA opts for having much boldness and confidence, indicating a more personal tone.
Sentence Structuregenerated
The main verb of the verse is ἔχων, having, which governs the action of the sentence. It introduces an infinitive phrase ἐπιτάσσειν, to order, indicating what Paul is prepared to do.
The structure includes an indirect object σοι, you, and a participial phrase ἀνῆκον, befitting, which describes what he is commanding. This hierarchical arrangement shows Paul's authority while also emphasizing his respectful approach.
Septuagint Backgroundgenerated
διό appears in the Septuagint, often translating the Hebrew word כֵּן (H3651), which conveys a sense of appropriateness or reason. This connection enriches the understanding of Paul's use of διό as he establishes his rationale for speaking boldly.
The term ἀνήκω in this context aligns with the Hebrew concept of what is fitting or proper, as seen in the ethical teachings throughout the Old Testament.
In plain words — the whole versegenerated
Philemon 1:8 shows Paul confidently expressing his authority in Christ to command Philemon to act appropriately. However, he chooses to appeal to him based on love, demonstrating the importance of relationships and mutual respect in the Christian community.
Frequently Asked Questionsgenerated
Paul refers to his confidence in Christ that empowers him to address Philemon directly, indicating he has the authority to command but prefers to appeal lovingly.
Paul emphasizes the importance of love and relationship over authority, showing that he values Philemon's willingness to act out of love rather than obligation.
It illustrates a balance of authority and love, where leaders like Paul are not just commanding but also nurturing the bonds of fellowship among believers.
We learn the significance of approaching others with respect and love, especially when addressing difficult issues, rather than relying solely on authority.
Reflection Questionsgenerated
- How can I apply Paul's example of boldness tempered with love in my own relationships?
- In what situations might I need to balance authority and love in my own life?
- What does it mean to me to have confidence in Christ as Paul did?
- How can I encourage others to act out of love rather than obligation?
The early church on this verse — how the Fathers read it
Several early church Fathers reference this verse to discuss authority and love in leadership. Their insights reflect on how Paul balances these elements in his appeal to Philemon.
I do not issue orders to you, as if I were some great person. For though I am bound for the name [of Christ], I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as fellow-disciples with me.Early Church Fathers on Philemon 1 →
I am writing to you because of the confidence I have in Christ Jesus, commanding you to do what is proper for the sake of love. I urge you even more, as one such as Paul, an old man and now also a prisoner of Christ Jesus.Early Church Fathers on Philemon 1 →
Observe how cautious he is, lest any of the things which were spoken even from exceeding love should so strike the hearer, as that he should be hurt.Early Church Fathers on Philemon 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philemon 1:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore, though I might be much bold in Christ,.... Or use much freedom of speech in the name of Christ, as an ambassador of his, and great authority as his apostle, which was given him for
Read John Gill on Philemon 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Wherefore - because of my love, I "beseech," rather than "enjoin," or authoritatively command.
Read Robert Jamieson on Philemon 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherefore, though I might be much bold in Christ; in the Greek it is: Wherefore, having much parrhsian, boldness, liberty or freedom of speech, or much power and authority, or right, as , for Christ’ s sake, being Christ’ s apostle, or speaking for the sake of Christ. To enjoin thee; to command thee, authoritatively. That which is convenient; to anhkon, things that are expedient, or convenient, fit for thee to do. My office authorizeth me in such cases.
Read Matthew Poole on Philemon 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Ver. 8. That which is convenient] τοανηκον, or, that which is thy duty. Officium autem est ius actionis ad quemcunque statum pertinens, saith Jul. Scaliger.
Read John Trapp on Philemon 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8-20) Here St. Paul enters on the main subject of his Letter—the recommendation to Philemon of his runaway slave, Onesimus. All thoughtful readers of the Epistle must recognise in this a peculiar courtesy and delicacy of tone, through which an affectionate earnestness shows itself, and an authority all the greater because it is not asserted in command. The substance is equally notable in its bearing on slavery. Onesimus is doubly welcomed into the Christian family. He is St. Paul’s son in the faith: he is to Philemon a brother beloved in the Lord. In that recognition is the truth to which, both in theory and in practice, we may look as being the destruction of slavery.
Read Charles John Ellicott on Philemon 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Wherefore, though I might be much bold] It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee. The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love's sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds." There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion…
Read AdamClarke on Philemon 1 →CambridgeThe Cambridge Bible for Schools and Colleges8–21. A personal Request: Onesimus8. Wherefore] Because I am writing to one whose life is the fruit of a loving heart.though I might be much bold] Lit., “having much boldness”; but the insertion of “though” rightly explains the thought.—“Boldness”:—the Greek word, by derivation, means outspokenness, and its usage almost always illustrates this. See on Colossians 2:15 above, and our note on Ephesians 3:12.—He has the right to “say anything” to Philemon.in Christ] Whom he represents as apostle, and who also unites him and Philemon in an intimacy which makes outspokenness doubly right.enjoin] A very strong word. The cognate noun occurs Titus 2:15; “rebuke with all authority.”—“Love must often…
Read Cambridge on Philemon 1 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore, though I might be much bold in Christ - Though I might have much boldness as an apostle of Christ.
Read Albert Barnes on Philemon 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So although in Christ I am bold enough to order you to do what is proper,
Therefore though I have all boldness in Christ to command you that which is appropriate,
So although in Christ I am bold enough to order you to do what is proper,
So, although I have quite a lot of confidence in Christ and could command you to do what is proper,
Tyndale line
Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting,
Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting,
Wherefore, though I might be very bold in Christ to enjoin thee that which is convenient.
Wherefore, though I bee very bolde in Christ to commaund thee that which is conuenient,
Strictly literal
Wherefore having much boldness in Christ to enjoin thee what is fitting,
Wherefore, having in Christ much boldness to command thee that which is fit —
For this reason, having in Christ much boldness to command you that which is fit—
Therefore, although I have all the boldness in Christ to command you to do what you should do,
From the Latin
Wherefore though I have much confidence in Christ Jesus, to command thee that which is to the purpose:
Simplified
That's why even though I'm brave enough in Christ to order you to do your duty,
And so, though I might, in the name of Christ, give you orders to do what is right,
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.
Propter quod multam fiduciam habens in Christo Jesu imperandi tibi quod ad rem pertinet :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܗܕܐ ܦܪܗܣܝܐ ܣܓܝܐܬܐ ܐܝܬ ܠܝ ܒܡܫܝܚܐ ܕܐܦܩܘܕ ܠܟ ܐܝܠܝܢ ܕܙܕܩܢ
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.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
The standard critical text of the New Testament.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
The previous edition, still widely cited.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
The Society of Biblical Literature edition, freely licensed.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
The edition that turned scholarship toward the earliest manuscripts.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
An independent critical text built from the oldest witnesses then known.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
A recent critical edition following documentary evidence closely.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
The reading of the majority of surviving manuscripts.
Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Philemon 1:8
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word διό (dio) is a conjunction meaning 'wherefore' or 'on which account.' It is derived from the combination of two words meaning 'through' and 'which thing.' The New Testament uses it in various contexts, including Matthew 27:8 and Romans 1:24. The entries generally agree on its meaning and usage.
διό, conjunction i. q. d¢ 6, [fr. Thue. and Plato down], wherefore, on which account: Mt. xxvii. 8; Lk. i. 35; vil. 7; Acts x. 29; Ro. i. 24; ii. 1; 1 Co. xii. 3; 2 Co. vi. 17; Heb. iii. 7; Jas. i. 21; 1 Pet. i. 13, and often. [Cf. W. 445 (414); B. 233 (200); on Paul’s use, see Ellic. on Gal. iv. 31.]
διό comes out in OG/S 4098 (ii/A.D.) τῶν ἐκλέκτων ἐν Ῥώμῃ δικαστῶν, 5257 διϊκαστὴν ἐν Ῥώμῃ. On the ἀρχιδικαστής, who seems to have occupied the position of a permanent judge at Alexandria, before whom parties in civil cases could elect to have their disputes tried, see Milne, Roman Foyt, Ρ- 196 ff. P Lond 908" (a.p. 139) (= III. p. 132) mentions an ἀ., and also (1..5) Ev8al?Jpovos δι[έπ]οντος τὰ κατὰ τὴν ἀρχιδικάστειαν. The abstract figures without ἀρχι- in Michel 477} (mid. ii/B.c.) ἀπ[ολυθείς τε ἀπὸ τῆς δικαστείας ἐπεδήμησεν κτλ. For the δικαστήριον, as the Praefect’s tribunal or court, see P Strass I. 517,19. (a.p. 262), P Oxy I. 5911 (a.p. 292), P Amh II. 824 19 (iii/iv avp.), ete. MGr δικαστῆς survives…
Read the full entry →διό (dio) — therefore.
διό,
conjunction, for δι᾽ ὅ, wherefore, on which account, [Refs 5th c.BC+]; διὸ καί, διὸ δὴ καί, [Refs 5th c.BC+]
διό
dio
from 1223 and 3739; through which thing, i.e. consequently:--for which
cause, therefore, wherefore.
see GREEK for 1223
see GREEK for 3739
διό
Cj.
wherefore
διό dio 53x
inferential conj., on which account, wherefore, therefore, Mt. 27:8; 1 Cor. 12:3
διό dio/conjConjunct., for δι᾽ ὅ wherefore, on which account, Lat. quapropter, quocirca, quare, Thuc., Plat., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
53 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 53 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 8 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.
διὸ φλέβας μαστοῖς ἐοικυίας ἐπλημμύρει, αἳ στομωθεῖσαι ποταμοὺς καὶ πηγὰς ἔμελλον ἀναχεῖν.
διὸ καὶ Φαραώθης ὁ βασιλεὺς τῶν Αἰγυπτίων οὐ τοῖς περὶ αὐτῆς λεγομένοις ἀρκεσθεὶς ἀλλὰ καὶ θεάσασθαι σπουδάσας οἷός τε ἦν ἅψασθαι τῆς Σάρρας.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ γενομένου, ἔσομαι πεφιλανθρωπημένος.
τῶι Παθυρίτηι ἐγγαιδίων, διʼ ἣν αἰτίαν, λείπω τε τὴν ὑπερβολὴν, διοδεύων κινδυνεύω παρʼ ἕκαστον. Διὸ ἀξιῶ
ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν ἐπισκέψασθαι καὶ ἐὰν ἦι οἷα γράφομεν
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
378 occurrences in the New Testament, rendered 20 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 354 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 335 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
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’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
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 →
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 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 529 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
παρρησία is built from πᾶς (all) and ῥῆσις (speech), covering meanings like freedom of speech, boldness, and confidence. It appears in various contexts in the New Testament, such as Acts 4:13 and John 7:13. The lexicons note its use in both positive and negative senses, with some indicating a shift from boldness in speech to general confidence.
παρρησία, -ας, ἡ
(< πᾶς + ῥῆσις, speech),
[in LXX: Le 26:13 (μετὰ π., קוֹמְמִיּוּת), Pr 1:20 10:10, Wi 5:1, al.;]
freedom of speech, plainness, openness, freedom in speaking (Eur., Plat., al.): Ac 4:13, II Co 3:12; παρρησίᾳ, adverbially, freely, openly, plainly, Mk 8:32, Jo 7:13, 26 10:24 11:14 16:29 18:20; opp. to ἐν παροιμίαις, Jo 16:25; ἐν π., Eph 6:19; μετὰ π., Ac 2:29 4:29, 31 28:31.
παρρησία, -as, 7, (πᾶν and pros; cf. ἀρρησία silence, κατάρρησις accusation, πρόρρησις prediction) ; 1. freedom in speaking, unreservedness in speech, (Kur., Plat., Dem., al.): ἡ π. τινός, Acts iv. 13; χρῆσθαι παρρησίᾳ, 2 Co. iii. 12; παρρησίᾳ adverbially,— freely: λαλεῖν, Jn. vii. 13, 26; xviii. 20 ;— openly, frankly, i. e. without concealment: Mk. viii. 32; Jn. xi. 14; — without ambiguity or cireumlocution: εἰπὲ ἡμῖν παρρησίᾳ (Philem. ed. Meineke p. 405), Jn. x. 24;— without the use of figures and comparisons, opp. to ἐν παροιμίαις : Jn. xvi. 25, and RG in 29 (where L TTr WH ἐν παρρησίᾳ); ἐν παρρησίᾳ, Sreely, Eph. vi. 19; pera παρρησίας, Acts xxviil. 31 ; εἰπεῖν, Acts ii. 29; λαλεῖν, Acts iv. 29, 31. 2. free and fearless confidence, cheerful courage, boldness, assurance, (1.Mace. iv. 18; Sap. ν. 1 ; Joseph. antt. 9, 10,4; 15, 2, 7; [οἷν W. 23]): Phil. i. 20 (opp. to αἰσχύνεσθαι, cf.…
Read the full entry →παρρησία. ‘In accordance with its etymology παρρησία is used especially of ‘‘freedom,’’ ‘‘ boldness” zz speech, but it readily passes into the more general meaning ‘‘ confidence,’’ as in Heb 38, 1 Jn 228, Job 2719, Zest. xzt. patr. Reub iv. 2. This may be illustrated from P Par 63%%! 7 (B.c. 165) καλῶς ἔχειν ὑπέλαβον ταύτην ἔτι τὴν παρησίαν (for spelling, cf. Winer-Schmiedel Gy. p. 56) ἀγαγεῖν πρός σε. P Oxy VIII. 1100!° (A.D. 206) με]τὰ παρρησίας (cf. Ac 2831), unfortunately in a broken context, and Kazse/ 1096 παρησίαν ὁμοίαν οὐκ ἔχων βροτοῖς. Cf. also Aristeas 125 συμβουλευόντων παρρησίᾳ πρὸς τὸ συμφέρον τῶν φίλων, ‘since friends unreservedly offer advice for one’s best interests ” (Thackeray). In OG/S 3231° (B C. 159-8) εὐδοκι[μη]κὼς ἐν ταῖς χρείαις ἁπάσαις κιεκ]όσμηκε τὸν αὑτοῦ [β]ίον τῆι καλλίστηι παρρησίαι. the word seems to be equivalent to ““ liberality,” and in Vett. Val. p.…
Read the full entry →παρρησία (parrēsia) — boldness.
παρρησί-α, ἡ,
(πᾶς, ῥῆσις) outspokenness, frankness, freedom of speech, claimed by the Athenians as their privilege, ἐλεύθεροι παρρησίᾳ θάλλοντες οἰκοῖεν πόλιν κλεινῶν Ἀθηνῶν [Refs 5th c.BC+]; ἔχειν π. [Refs 5th c.BC+]; δημοκρατίας οὔσης οὐκ ἔστι π. [Refs 5th c.BC+]; περὶ παρρησίας, title of work by Philodemus.
2. in bad sense, licence of tongue, ἡ εἰς τοὺς θεοὺς π. [Refs 5th c.BC+]
3. freedom of action, [Refs 5th c.AD+]; π. ζωῆς καὶ θανάτου power of life and death, [Refs]; licence, permission, [Refs 6th c.AD+]; παρρησίᾳ ἐκτέμνεται τὸ δέρμα without fear, [Refs 6th c.AD+]; ἤγαγον ὑμᾶς μετὰ παρρησίας openly, [LXX]
παρρησία
parrhesia
from 3956 and a derivative of 4483; all out-spokenness, i.e.
frankness, bluntness, publicity; by implication, assurance:--bold (X
-ly, -ness, -ness of speech), confidence,
X freely, X openly, X plainly(-ness).
see GREEK for 3956
see GREEK for 4483
παρρησία, ας, ἡ
n.f.
freedom, confidence
παρρησία parrēsia 31x
freedom in speaking, boldness of speech, Acts 4:13; παρρησίᾳ, as an adv., freely, boldly, Jn. 7:13, 26; so μετὰ παρρησίας, Acts 2:29; 4:29, 31; license, authority, Phlm. 8; confidence, assurance, 2 Cor. 7:4; Eph. 3:12; Heb. 3:6; 10:19; openness, frankness, 2 Cor. 3:12; παρρησίᾳ, and ἐν παρρησίᾳ, adverbially, openly, plainly, perspicuously, unambiguously, Mk. 8:32; Jn. 10:24…
Read the full entry →Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
bold'-nes (parresia, "confidence," "fearlessness," "freedom of speech"): This was one of the results of discipleship (Ac 4:13,29,31; Eph 3:12; Php 1:20; 1Ti 3:13; 1Jo 4:17). It was a necessary qualification for the work assigned them. They were not only subject to violent persecutions, but also were the constant subject of ridicule and contempt. Paul uses the word in the sense of plainness in 2Co 3:12. In Heb 10:19; 1Jo 2:28; 4:17, it has the sense of freeness resulting from confidence. In Phm 1:8, the reference is…
31 occurrences in the New Testament, rendered 8 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 31 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
καὶ ὅταν γε μόνος ἰδίᾳ τῷ θεῷ προσέρχηται, μετὰ παρρησίας φησὶ μὴ εἶναι εὔλογος — ἴσον τῷ μὴ τῶν εὐλόγων καὶ πιθανῶν ἐφίεσθαι —, πεπονθέναι δὲ τοῦτο πρὸ τῆς ἐχθὲς καὶ τρίτης, ἀφ’ οὗ τὸν θεὸν ἄρξασθαι διαλέγεσθαι ὡς θεράποντι αὐτῷ (Exod.
τῆς δὲ πρὸς τὸν ἄνδρα κοινωνίας ἀπόλαυσιν ἐχούσης ἀκίνδυνον καὶ προσέτι πολλὴν τὴν ἀπὸ τοῦ συνειδότος καὶ πρὸς τὸν θεὸν παρρησίαν καὶ πρὸς τοὺς ἀνθρώπους·
Ὁ ἀγαθὸς ἐργάτης μετὰ παρρησίας λαμβάνει τὸν ἄρτον τοῦ ἔργου αὐτοῦ, ὁ νωθρὸς καὶ παρειμένος οὐκ ἀντοφθαλμεῖ τῷ ἐργοπαρέκτῃ αὐτοῦ,
τοῦτο μόνον. παρακληθείς, ἄδελφε, διαλλάγηθί μοι ὅπως χρήσωμαι καὶ ἐν τῇ στρατείᾳ τῇ σῇ παρρησίᾳ. τὸ δὴ λοιπὸν μὴ εἶχές με μηδʼ ἑξῆς ἀδελφῷ ἐξ οὗ ἐπεξενώθην; ἀλλʼ ἔχω
των τ … … ν διασειόντων τῶν εἰς ταῦτα ὑπηρη … … μετὰ παρρησίας, καὶ ἂν ἐλεγχθῶσι, τῆς προσηκούσης τεύξονται τιμωρίας. εἰ δὲ … … … ροιντο τοῖς
ἀναστάντος καὶ διὰ τῶν θεωμένων ἐλθόντος κατὰ μέσον τοῦ θεάτρου, ἐφώνησαν· Ἰσίδωρε ἡ βία παρρησία· τίς ὁ φθόνος τῆς εἰρήνης; τὸν ἀναστάσεως … … … ωνι ἔχεις αὐτόν· στρατηγέ,
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
716 occurrences in the New Testament, rendered 97 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word ἐπιτάσσω (*epitassō*) means to command or order. It is built from the prefix ἐπί (upon) and τάσσω (to arrange). The term appears in contexts where one is given a duty or charge, as seen in Luke 14:22 and Mark 1:27. It is synonymous with κελεύω (to command).
ἐπι-τάσσω; 1 aor. ἐπέταξα; (rdcaw); to enjoin upon, order, command, charge: absol. Lk. xiv. 22; τινί, Mk. i. 27; ix. 25; Lk. iv. 86 ; viii. 25; τινὶ τὸ ἀνῆκον, Philem. 8; τινί foll. by the inf., Mk. vi. 39; Lk. viii. 31; Acts xxiii. 2; foll. by ace. and inf. Mk. vi. 27; foll. by direct discourse, Mk. ix. 25. (Several times in Sept. ; Grk. writ. fr. Hdt. down.) [Syn. see κελεύω, fin. ]
ἐπιτάσσω. P Eleph 134 (B.C. 223) © δὲ ἐπήινει μόνον, ἐπέταξεν δ᾽ οὐθέν, P Tebt I. 59° (B.C. 99) ἐπιτάσσοντές μοι προθυμότερον διὰ τὸ ἄνωθεν φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, P Oxy II. 2947! (A.D. 22) (= Selections, p. 35) ὡς ἐπέταξεν 6 ἦγεpov, 26. 2751 (A.D. 66) (= Selections, p. 55) ποιοζ[ῦντα πάντα τὰ ἐπιτασσόμενα avtw—of an apprentice, 26. XII. 14808 (A.D. 32) οὐκ ἠμέλησα περὶ οὗ μοι ἐπιτέταχας, “1 did not neglect your instructions ” (Edd.).
ἐπιτάσσω (epitassō) — to command.
ἐπιτάσσω,
Attic dialect ἐπιτάττω, put upon one as a duty, enjoin, τι [Refs 5th c.BC+]; τί τινι, as ἐ. ἄεθλόν τινι [Refs 5th c.BC+]: with dative person et infinitive, order one to do, ἐ. τοῖσι μὲν πεζὸν στρατὸν..παρέχειν [Refs 5th c.BC+]: rarely with accusative et infinitive, enjoin or order that.., [Refs 5th c.BC+]; with the case omitted, ἐ. ἀποφορὴν ἐπιτελέειν [Refs 5th c.BC+]: absolutely, impose commands, [Refs 5th c.BC+]; τινί on one, [Refs 5th c.BC+]:— passive, accept orders, submit to commands, εἰ 'πιταξόμεσθα δή [Refs 5th c.BC+]: with infinitive, οἱ ἐπιταττόμενοι γαμεῖν [Refs 5th c.BC+]; of things, to be ordered, ὁ στρατὸς ὁ -θεὶς ἑκάστοισι [Refs 5th c.BC+] assuming variant; τὰ ἐπιτασσόμενα ἐπετέλεον orders given, [Refs 5th c.BC+]; δικαίωσις τοῖς πέλας -ομένη dictated, [Refs 5th c.BC+] what was prescribed, [Refs 3rd c.BC+]…
Read the full entry →ἐπιτάσσω
epitasso
from 1909 and 5021; to arrange upon, i.e. order:--charge, command,
injoin.
see GREEK for 1909
see GREEK for 5021
ἐπιτάσσω
v.
I give order, command
ἐπιτάσσω attic -ττω fut. ξω to put upon one as a duty, to enjoin, τί τινι Hdt., etc.:—c. dat. pers. et inf. to order one to do, id. Hdt., attic:—absol. to impose commands, Thuc.; τινί on one, Soph.:—Pass. with fut. mid. -τάξομαι, aor1 -ετάχθην, perf. -τέταγμαι:— to accept orders, submit to commands, Eur., Ar.; c. acc. rei, Thuc.:—of things, to be ordered, ὁ στρατὸς ὁ ἐπιταχθεὶς ἑκάστοισι Hdt.; τὰ ἐπιτασσόμενα orders given, id. Hdt.
to place next or beside, id. Hdt., Xen.:— Mid., τοὺς ἱππέας ἐπετάξαντο they had the cavalry placed next, Thuc.
to place behind, c. gen., Hdt.: absol. to place in reserve, Plut.:—Mid., Xen.
to set in command over, οἱ ἐπιτεταγμένοι set as guards over the waggons, Thuc.
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
or'-der (`arakh, "to arrange"; tassein ( diatassein, taxis, tagma)): "Order" in Biblical phrases may indicate
(1) arrangement in rows,
(2) sequence in time,
(3) classification and organization,
(4) likeness or manner,
(5) regulation, direction or command, or
(6) the declaring of a will.
In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.
1. Arrangement in Rows:
10 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 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
Counted over the 14 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 τοῖς πέριξ ἔθνεσι στρατεύσας Δαυίδης καὶ χειρωσάμενος φόρον ἐπέταξεν αὑτῷ τελεῖν.
ἔλθω. ὁ μὲν ἡγούμενος τοῦ στρατηγοῦ καὶ Ἰοῦστος ὁ μαχαιροφόρος ἐν κοστωδείᾳ εἰσί, ὡς ἐπέταξεν ὁ ἡγεμών, ἕως ἐπὶ διαλογισμόν, ἐὰν μή τι πείσωσι τὸν ἀρχιστάτορα δοῦναι ἱκανὸν ἕως
οὗ καὶ τότε σοι ἐνέτυχον διὰ Μέλανος δούλου μου, αὐτὴ ἐν ἀσθενίᾳ τυγχάνουσα, καὶ ἐπέταξας, ἕνα τῶν περί σε ὑπηρετῶν ἐπαναγκάσαι αὐτὸν ἀποκαταστῆσαί μοι τοὺς καμήλους, ὃς μαθὼν αὐτὸ
καθάπερ τῇ ἐνεστώσῃ ἡμέρᾳ ἐπέταξάς μοι διʼ ὑπηρέτου ἐπιδεῖν Σαραπᾶτα χρηματίζοντα μητρὸς Σαραποῦτος ἀπὸ τῆς αὐτῆς πόλεως καὶ προσφωνῆσαί
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-2DS — Personal pronoun · second person · dative · singulardative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular.
P-2DS Part of Speech: Personal pronoun Person: second Case: Dative Number: Singular
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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
The Greek word ἀνήκω (i.e., *anēkō*) is built from the roots meaning 'to come up to' and 'to arrive at.' It covers a range of meanings including 'to pertain to,' 'to be fit,' or 'to be proper,' often used in ethical contexts. In the New Testament, it appears in passages like Ephesians 5:4 and Colossians 3:18, where it conveys notions of what is suitable or becoming.
ἀν-ήκω ; [impf. ἀνῆκεν); in Grk. writ. to have come up to, arrived at, to reach to, pertain to, foll. generally by εἴς τε; hence in later writ. ἀνήκει τί τινι something appertains to one, is due to him se. to be rendered or performed by others (1 Mace. x. 42; xi. 35; 2 Mace. xiv. 8), and then ethically τὸ ἀνῆκον what is due, duty, [R. V. befitting], Philem. 8; τὰ οὐκ ἀνήκοντα unbecoming, discreditable, Eph. v. 4 (LT Tr WH ἃ οὐκ ἀνῆκεν. W. 486 (452); [B. 350 (301) ]); impers. ὡς ἀνῆκε as was fitting, sc. ever since ye were converted to Christ, Col. iii. 18, [W. 270 (254); ef. B. 217 (187) and Bp. Lghtft. ad loc.].
ἀνήκω. The ethical meaning of this word “το be due” is by no means confined to the Biblical literature, as the following citations will show. OGJ/S 53217 (B.c. 3), the Paphlagonians’ oath of allegiance to Augustus, has the undertaking παν]τὶ τρόπωι ὑπὲρ τῶ[ν] ἐκείνοις ἀνηκόϊντων] (for the rights of Augustus and his heirs) πάντα κίνδυνον ὑπομενεῖν. Other examples of this use, which is found in 1 and 2 Maccabees, are given in the index. From the Magnesian inscriptions we may quote 53°° (end of iii/B.c.) οὐθενὸς ἀποστήσεται (sc. 6 δῆμος) τῶν ἀνηκόντων τῇ πόλει τῶν Μαγνήτων πρὸς τιμὴν ἢ χάριτος ἀπόδοσιν, where Thieme (p. 15) renders, “ was man der Stadt der Magneten zu erweisen schuldig ist.” Similarly from the papyri: P Fay 94 (iii/a.D.) has twice περὶ τῶν [τῇ ἐπιτροπείᾳ] ἀνηκόντων, as the editors restore it, ‘his duties in the period of guardianship, functions pertaining to it.” In P Tebt…
Read the full entry →ἀνήκω (anēkō) — be fitting.
ἀνήκω,
to have come up to a point, reach up to, of persons and things, ἐς μέτρον τινὸς ἀ.[Refs 5th c.BC+]; φρενῶν ἐς τὰ ἐμεωυτοῦ πρῶτα οὔκω ἀ. have not yet reached the highest point I aim at, [Refs]; ἀ. εἰς τὸ ὀξύ to rise to a point, [Refs 2nd c.AD+]; τοῦτο μὲν ἐς οὐδὲν ἀ. amounts to nothing, [Refs 5th c.BC+]; μεῖζον ἀ. ἢ κατ᾽ ἐμὰν ῥώμαν the matter has gone too far.., [Refs 5th c.BC+]have gone as far as.., [Refs 5th c.BC+]
2. ἀ. ἐς σὲ ἔχειν it has come to you to have, has become yours to have, [Refs 5th c.BC+]
3. ἀ. εἴς τι refer to or be connected with.., [Refs 4th c.BC+]; τὰ εἰς ἀργυρίου λόγον ἀ. ἀδικήματα which involve a money consideration, [Refs 5th c.BC+]
ἀνήκω
aneko
from 303 and 2240; to attain to, i.e. (figuratively) be
proper:--convenient, be fit.
see GREEK for 303
see GREEK for 2240
ἀνήκω
v.
is due, becoming, suitable, proper
ἀνήκω to have come up to a point, reach up to, of persons, αἱμασιὴν ἀνήκουσαν ἀνδρὶ ἐς τὸν ὀμφαλόν a wall reaching up to a man's middle, Hdt.; ἀν. ἐς τὰ μέγιστα to reach up to the highest point, id. Hdt.
of things, τοῦτο ἐς οὐδὲν ἀν. amounts to nothing, id. Hdt.; αἱ πολλαὶ [ζημίαι] ἐς τὸν θάνατον ἀν. have gone as far as death, Thuc.; ἀν. ἔς σε ἔχειν it has come to you to have, has become yours to have, Hdt.
to appertain, be fit or proper, NTest.; τὸ ἀνῆκον what is fit and proper, id. NTest.
Verb-PAP-ASN — Verb · present · active · participle · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
V-PAP-ASN Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Neuter
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
ἀλλὰ μήποτε ὁσίως πάνυ κἀκ περισκέψεως ἀκριβοῦς αὐτὰ εἰς τὸν τοῦ θεοῦ βωμὸν οὐκ ἀνῆκεν, ὅτι τὸ ἡγεμονικὸν κατὰ ἀμερῆ χρόνων διαστήματα πολλὰς πρὸς ἑκάτερον τό τε εὖ καὶ χεῖρον τροπὰς λαμβάνον καὶ διαλλάττοντας ἀεὶ τύπους δέχεται τοτὲ μὲν καθαροῦ καὶ…
τὰ μέντοι τέκνα αὐτοῦ ἀνῆκεν ἡ σύγκλητος Γαβινίου γράψαντος τοῦθʼ ὑπεσχῆσθαι τῇ μητρὶ παραδούσῃ τὰ ἐρύματα.
μερίδων παρὰ Πασίωνος κωμογραμματέως Βουκόλου τοῦ καὶ Τριστόμου καὶ Σαμαρείας δηλῶ μηδὲν σεσημάσθαι μοι ἀνῆκον τῇ τοῦ ἰδίου λόγου ἐπιτροπῇ τῶν ἀπὸ Παῦνι α ἕως Μεσορὴ Ἐπαγομένων ε μηνῶν
τὸ ιδ ἔτος θεοῦ Μάρκου κατʼ οἰκίαν ἀπογραφῇ ἐτῶν λη ἄσημον ἧς ἐπικρίσεως τὸ ἀνῆκον … μέρος ἐκλαβὼν ὑπέταξα καὶ ἐπιδίδωμι τὸ βιβλίδιον ἀξιῶν ἐνταγῆναι τοῖς εἴδεσι καὶ ὀμνύω
Αὐρηλίου Ἑρ … … … ο κωμογραμματέως Ἀπόλλωνος πόλεως καὶ Ψιντεώ. δηλῶ μηδὲν ἔχειν ἀνῆκον σημῆναι ταῖς τοῦ ἰδίου λόγου καὶ ἀρχιερέως ἐπιτροπαῖς τοῦ Μεσορὴ μηνὸς τοῦ διεληλυθότος κγ