Philippians 1:16 — Word Study
N1904οι μεν εξ εριθειας τον χριστον καταγγελλουσιν ουχ αγνως οιομενοι θλιψιν επιφερειν τοις δεσμοις μου
BSAthe/this/whoho [these people, they] on the other handmen out fromek [selfless, genuine] rivalryeritheia the/this/whoho ChristChristos to proclaimkatangellō▸ noou purelyhagnōs△ to supposeoiomai▸ pressurethlipsis to inflictepipherō▸ the/this/whoho chaindesmos I/weegō
| Greek | English | Parsing |
|---|---|---|
| οι | the/this/who | Article, nominative, plural |
| μεν | on the other hand | Particle |
| εξ | out from | Preposition |
| εριθειας | rivalry | Noun, genitive, singular |
| τον | the/this/who | Article, accusative, singular |
| χριστον | Christ | Noun, accusative, singular |
| καταγγελλουσιν | to proclaim | Verb, present, active |
| ουχ | no | Particle, negative |
| αγνως | purely | Adverb |
| οιομενοι | to suppose | Verb, present, no voice stated |
| θλιψιν | pressure | Noun, accusative, singular |
| επιφερειν | to inflict | Verb, present, active |
| τοις | the/this/who | Article, dative, plural |
| δεσμοις | chain | Noun, dative, plural |
| μου | I/we | Personal pronoun, first person, genitive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The latter do so in love, knowing that I am appointed for the defense of the gospel. |
| KJV | The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: |
| ASV | the one do it of love, knowing that I am set for the defence of the gospel; |
| YLT | the one, indeed, of rivalry the Christ do proclaim, not purely, supposing to add affliction to my bonds, |
| WEB | The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains; |
| BBE | These do it from love, conscious that I am responsible for the cause of the good news: |
Where they part company is καταγγελλουσιν — see How Translations Differ.
The sentence is structured around a main clause with a participial phrase providing additional information about the subject's understanding.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbκαταγγέλλω
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Philippians 1:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Reflection on Preachinggenerated
Philippians 1:16 is part of Paul's letter where he discusses the different motivations behind preaching Christ. Some do it out of rivalry and envy, while others do so with genuine love, knowing that Paul is appointed to defend the gospel. This highlights the complexity of human motives in ministry and the overarching truth that Christ is still being proclaimed, regardless of the intent.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Philippians 1:10 | so that you may be able to test and prove what is best and may be pure and blameless for the day of Christ, |
| 2 | 2 Corinthians 2:17 | For we are not like so many others, who peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as men sent from God. |
| 3 | 2 Corinthians 4:1–2 | Therefore, since God in His mercy has given us this ministry, we do not lose heart. |
| 4 | Job 6:14 | A despairing man should have the kindness of his friend, even if he forsakes the fear of the Almighty. |
| 5 | Job 16:4 | I could also speak like you if you were in my place; I could heap up words against you and shake my head at you. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — καταγγελλουσιν, katangellōgenerated
The verb καταγγέλλω means to proclaim or declare something publicly. It is in the present active indicative form, indicating an ongoing action performed by multiple subjects.
This word emphasizes the act of announcing important news, particularly the gospel. It reflects the commitment of those preaching, whether their motives are pure or selfish.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term is rendered as proclaim, which aligns with the idea of announcing the gospel publicly. The KJV and WEB use preach, which conveys a similar meaning but may carry different connotations regarding the intent behind the act.
The distinction lies in the rendering of καταγγελλουσιν: preach is used by KJV and others, while proclaim is preferred in YLT, highlighting a difference in how translators interpret the nature of the action.
Sentence Structuregenerated
The sentence has multiple clauses, with the main idea being expressed in the first clause. The finite verb καταγγέλλουσιν serves as the action performed by the subjects, who are motivated by different reasons.
The structure shows a contrast between the motivations for preaching, with subordinate clauses providing additional context about those motivations and the speaker's situation.
Septuagint Backgroundgenerated
In Philippians 1:16, the term χριστον (Christos) is used, which in the Septuagint corresponds to the Hebrew word מָשִׁיחַ (māšîaḥ), meaning 'anointed'. This connection emphasizes the role of Christ as the anointed one, appointed for significant tasks, including the defense of the gospel.
The word θλιψιν (thlipsis), translated as 'pressure', relates to the Hebrew בַּצָּרָה (baṣṣārāh), which conveys a sense of distress or hardship. This choice highlights the challenges faced in the context of defending the gospel.
In plain words — the whole versegenerated
Philippians 1:16 discusses how some people preach Christ out of envy while others do so from love. Paul emphasizes that he is appointed to defend the gospel, regardless of the motivations behind the preaching.
Frequently Asked Questionsgenerated
Preaching out of envy refers to those who may have selfish motives, seeking to gain a following or cause trouble for others, rather than genuinely sharing the message of Christ.
Preaching with pure motives involves sharing the gospel out of love and a desire to see others come to faith, rather than for personal gain or recognition.
Paul's appointment signifies his role as a defender of the truth of the gospel, ensuring that the message of Christ is accurately represented and upheld.
Understanding the motives behind preaching helps to discern the authenticity of the message and the character of those delivering it, which can impact the reception of the gospel.
Reflection Questionsgenerated
- What motivates me to share my faith with others?
- How can I ensure that my intentions in ministry are pure and aligned with the gospel?
- In what ways can I support those who preach the gospel, regardless of their motives?
- What lessons can I learn from Paul's perspective on the diversity of motivations in preaching?
The early church on this verse — how the Fathers read it
Early church commentators reflect on the implications of Paul's words regarding the motivations behind preaching Christ.
Some preach Christ “from envy” because of their malice and contentiousness. What they feel is simply envy. They do not preach Christ in a holy and decent manner but merely in order to heap up grief upon me and increase my trial and sorrow.Early Church Fathers on Philippians 1 →
"The one proclaim Christ of faction not sincerely." That is, not with pure motives, nor from regard to the matter itself; but why? "thinking to add affliction to my bonds." As they think that I shall thus fall into greater peril,Early Church Fathers on Philippians 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philippians 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe one preach Christ of contention,.... That is, those that preached of envy and strife, an not of good will to Christ, to the Gospel, to the souls of men, or to the apostle; and though they
Read John Gill on Philippians 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 'Aleph (') A B Delta G, Vulgate, transpose and read, "These (last) indeed out of love (to Christ and me),
Read Robert Jamieson on Philippians 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis distinction he did amplify and explain here, by particularly showing the ill motive, manners, and end of the worst sort of preachers, from an ill affection of hatred, emulation, and wrath, ; with an intemperate zeal to render Paul suspected and despicable in the eyes of the church; and to occasion in the emperor a more severe persecution, and heighten the accusers’ rage against Paul, and to gain applause to themselves, and vex his soul under outward troubles.
Read Matthew Poole on Philippians 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: Ver. 16. Preach Christ of contention] Striving to bear away the bell from me, as the better preachers. And with such ambitionists the Church of Christ hath ever been pestered. This made Luther pray, A doctore glorioso, et a pastore contentioso, liberet ecclesiam suam Dominus, From vain glorious and contentious preachers, the good Lord deliver his Church. This made Strigelius when he was on his death bed bless God that now he should be freed ab immanibus et implacabilibus odiis theologorum, from the cruel and implacable hatreds of dissenting divines. (Melch. Ad. in Vit. Strig.) This drew that…
Read John Trapp on Philippians 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Not sincerely.—This version conveys an incorrect impression. The original is “not purely,” i.e., not with unmixed and single-minded enthusiasm for Christ. St. Paul does not impute to them hypocrisy, but an admixture of partisanship, and therefore of a narrow-minded hostility to him. To add affliction.—The true reading, to stir up affliction, or oppressive severity (properly, pressure, or galling), perhaps suggests as most probable the meaning (adopted by Chrysostom here) of “stirring” the minds of St. Paul’s jailors to an increased severity, which might prevent his preaching to all “without hindrance.” The uneasiness of the Government in relation to the Jewish population at Rome is…
Read Charles John Ellicott on Philippians 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Preach Christ of contention] The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such. Not sincerely] ουχαγνως. Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.
Read AdamClarke on Philippians 1 →CambridgeThe Cambridge Bible for Schools and Colleges16. The one preach Christ, &c.] There is good critical evidence for reading Philippians 1:16-17 in the opposite order to that of the A.V. Render, with R.V., The one do it of love, knowing that I am set for the defence of the Gospel; but the other proclaim Christ of faction, &c. It is possible to render, with Bp Ellicott, “Those who are (men) of love, do it, &c.… but those who are (men) of faction, &c.” But this puts a certain strain on the Greek, and is not required by the context.preach] Better, with R.V., proclaim; not the same verb as that rendered “preach” just above. It is a word of slightly greater force.contention] Better, faction, or rather factiousness, partizanship. The Greek word…
Read Cambridge on Philippians 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe one preach Christ of contention - So as to form parties, and to produce strifes among his professed followers. Not sincerely - Not “purely” - ἁγνῶς hagnōs - not with pure motives or intentions.
Read Albert Barnes on Philippians 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
The latter do so in love, knowing that I am appointed for the defense of the gospel.
The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains;
The former preach Christ out of selfish ambition, not sincerely, supposing that they can add to the distress of my chains.
The latter do so from love because they know that I am placed here for the defense of the gospel.
Tyndale line
The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
the one do it of love, knowing that I am set for the defence of the gospel;
the one do it of love, knowing that I am set for the defence of the gospel:
The one preach Christ from contention, not sincerely, supposing to add affliction to my bonds:
The one part preacheth Christ of contention and not purely, supposing to adde more affliction to my bandes.
Strictly literal
These indeed out of love, knowing that I am set for the defence of the glad tidings;
the one, indeed, of rivalry the Christ do proclaim, not purely, supposing to add affliction to my bonds,
one, indeed, of rivalry proclaims the Christ, not purely, supposing to add affliction to my bonds,
The latter do it out of love, knowing that I am put here for the defense of the gospel.
From the Latin
Some out of charity, knowing that I am set for the defence of the gospel.
Simplified
They act out of love, because they know that I'm meant to be here to defend the good news.
These do it from love, conscious that I am responsible for the cause of the good news:
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.
quidam ex caritate, scientes quoniam in defensionem Evangelii positus sum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܛܠ ܕܝܕܥܝܢ ܕܠܡܦܩ ܒܪܘܚܐ ܕܐܘܢܓܠܝܘܢ ܣܝܡ ܐܢܐ
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 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 Philippians 1:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The 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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
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 μέν is a particle that typically indicates a contrast with a following clause, often paired with δέ. It can express certainty or affirmation, but is frequently left untranslated. In the New Testament, it appears in various constructions, such as ὁ μὲν ... ὁ δέ (the one ... the other) and τοῦτο μὲν ... τοῦτο δέ (partly ... partly). Its usage is less common than in classical Greek.
μέν,
conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows.
It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause.
μέν, a weakened form of μήν, and hence properly a particle of affirmation: truly, certainly, surely, indeed, —its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus, and not wholly lost in Attic and Hellenistic writers (μέν ‘confirmative’; ef. 4 Mace. xviii. 18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes ther. from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Lat. quidem, indeed, Germ.…
Read the full entry →μέν, an untranslatable particle, was originally a form of μήν (g.v.). The correlation μὲν... δέ, so common in classical Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.). For μέν solitartum, i.e. μέν followed by no contrasting particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423? (ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5 γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν οὖν in narrative, summing up what precedes, or introducing what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (= Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...) (= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησαμείαν γῆς, μάλιστα δὲ…
Read the full entry →μέν (men) — on the other hand.
μέν,
Particle, used partly to express certainty on the part of the speaker or writer; partly, and more commonly, to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by δέ.
__A
__A.I μέν used absolutely to express certainty, not followed by correlative δέ, indeed, of a truth, synonymous with μήν, as appears from the Epic dialect and Ionic dialect form ἦ μέν in protestations and oaths (where Attic dialect used ἦ μήν), καί μοι ὄμοσσον, ἦ μ. μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν [Refs 8th c.BC+]: also in Trag., ἀκτὴ μὲν ἥδε τῆς περιρρύτου χθονός [Refs 8th c.BC+]; γε μέν, compare γε [Refs]
μέν
men
a primary particle; properly, indicative of affirmation or concession
(in fact); usually followed by a contrasted clause with 1161 (this
one, the former, etc.):--even, indeed, so, some, truly, verily. Often
compounded with other particles in an intensive or asseverative sense.
see GREEK for 1161
μέν
Disj.prt.
truly, indeed
μέν men 179x
a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with δέ correspondent, Mt. 3:11; 9:39; Acts 1:1; ὁ μὲν ... ὁ δέ, this ... that, the one ... the other, Phil. 1:16, 17; one ... another, οἱ μὲν ... οἱ δέ, some ... others, Matt 22:5; ὅλλος μὲν ... ὅλλος δέ, one ... another, pl. some ... others, Matt 13:8; 21:35; ὅλλος μὲν ... ὅλλος δέ, one ... another, 1 Cor. 15:39; ὡδε μὲν ... ἐκεῖ δέ, here ... there, Heb.…
Read the full entry →μέν Particle, used to shew that the word or clause with which it stands answers to a following word or clause, which is introduced by δέ. Generally, μέν and δέ may be rendered on the one hand, on the other hand, or as well . . , as, while or whereas, but it is often necessary to leave μέν untranslated.
μέν is not always answered by δέ, but by other equiv. Particles, as ἀλλά, ἀτάρ or αὐτάρ, αὖ, αὖθις, αὖτε; also πρῶτον μέν, εἶτα Soph.; πρῶτον μέν, ἔπειτα id. Soph.; πρῶτον μέν, μετὰ τοῦτο Xen.
the answering clause with δέ is sometimes left to be supplied, ὡς μὲν λέγουσι as indeed they say, (but as I believe not), Eur.; this isolated μέν is often a Pron., ἐγὼ μὲν οὐκ οἶδα I for my part, (whatever others may say), Xen.; οὗτος μέν Plat.
Read the full entry →Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
194 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 180 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
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.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
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.
ἐν ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς
παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ Πελαίου
πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
933 occurrences in the New Testament, rendered 26 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 913 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.
The Greek word ἐριθεία (*eritheia*) refers to ambition, rivalry, and self-seeking behavior. It encompasses concepts of factionalism and contentiousness, often linked to political intrigue or partisanship. The New Testament uses it in several contexts, including James 3:14, 16 and Philippians 2:3. Some sources note its historical usage related to electioneering and seeking public office.
** ἐριθία
(T, cl., -εία), -ας, ἡ,
[in Sm.: Ez 23:11 * ;]
(on the origin and history of the word, v. Hort, Ja., 81 ff.; Ellic. on Ga 5:20; Cremer, 262)
ambition, self-seeking, rivalry: Ja 3:14, 16; κατ’ ἐριθίαν, Phl 2:3; οἱ ἐξ ἐ., Ro 2:8, Phl 1:17; pl. (Bl., § 32, 6; WM, 220; Swete, Mk., 153), II Co 12:20, Ga 5:20.†
ἐριθεία (not ἐρίθεια, cf. W. § 6, 1 g.; [Chandler ὃ 997) [-θία WH; seeI,cand 7df. Proleg. p. 881, -etas, ἡ. (ἐριθεύω to spin wool, work in wool, Heliod.1, 5; Mid. in the same sense, Tob. ii. 11 ; used of those who electioneer for office, courting popular applause by trickery and low arts, Aristot. polit. 5, 3; the verb is derived from ἔριθος working for hire, a hireling; fr. the Maced. age down. a spinner or weaver, a worker in wool, Is. xxxviii. 12 Sept.; a mean, sordid fellow), electioneering or intriguing for office, Aristot. pol. 5, 2 and 3 [pp. 1302, 4 and 13034, 14]; hence, apparently, in the N. T. a courting distinction, a desire to put one’s self forward, a partisan and factious spirit which does not disdain low aris; partisanship, factiousness: Jas. iii. 14, 16; κατ᾽ ἐριθείαν, Phil. ii. 3; Ignat. ad Philadelph. § 8; οἱ ἐξ ἐριθείας (see ἐκ, II. 7), Phil. i. 16 (17) [yet see ἐκ…
Read the full entry →ἐριθεία (eritheia) — rivalry.
ἐρῑθ-εία, ἡ,
labour for wages, [Refs 5th c.AD+]
II. canvassing for public office, intriguing, [Refs 4th c.BC+]
II.2. selfish or factious ambition, ζῆλος καὶ ἐ. [NT]; plural, intrigues, party squabbles, [NT]
ἐριθεία
eritheia
perhaps as the same as 2042; properly, intrigue, i.e. (by implication)
faction:--contention(-ious), strife.
see GREEK for 2042
ἐριθεία, ας, ἡ
n.f.
ambition, rivalry
ἐριθεία eritheia 7x
the service of a party, party spirit; feud, faction, 2 Cor. 12:20; contentious disposition, selfish ambition, Gal. 5:20; Phil. 1:17; 2:3; Jas. 3:14; by impl. untowardness, disobedience, Rom. 2:8; Jas. 3:16*
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
6 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
παρακαλῶ δὲ ὑμᾶς μηδὲν κατ̓ ἐριθείαν πράσσειν, ἀλλὰ κατὰ χριστομαθίαν.
του … … … … υμ … … … … ἐριθείαν προσάγοντος κ … … … ειπ … τος καὶ ἐν ταῖς … ν
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
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
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-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative 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
The Greek word καταγγέλλω (i.e., *kataggello*) means to proclaim or declare. It is built from a prefix meaning 'down' and a root related to announcing. The term is used in the New Testament to refer to publicly announcing various subjects, such as the gospel and the resurrection of Christ, with occurrences in Acts and Romans. Some sources note its use in a denouncing context, but the primary sense is one of proclamation.
κατ-αγγέλλω,
[in LXX: Pr 17:5 A, II Mac 8:36 9:17*;]
to proclaim, declare: c. acc. rei, Ac 3:24 16:21 17:23; τ. ἀνάστασιν, Ac 4:2; τ. λόγον τοῦ Θ., τ. Κ., Ac 13:5 15:36; ὁδὸν σωτηρίας, Ac 16:17; φῶς, Ac 26:23; τ. μυστήριον τοῦ Θ., I Co 2:1; τ. εὐαγγέλιον, 9:14; τ. θάνατον τοῦ Κ., 11:26; pass., ἄφεσις, Ac 13:38; ὁ λόγος τοῦ Θ., Ac 17:13; ἡ πίστις ὑμῶν, Read the full entry →
κατ-αγγέλλω; impf. κατήγγελλον ; 1 aor. κατήγγειλα; Pass., pres. καταγγέλλομαι; 2 aor. κατηγγέλην; to announce, declare, promulgate, make known; to proclaim publicly, publish: τὸν λόγον τοῦ θεοῦ, Acts xiii. 5; xv. 36; pass. Acts xvii. 13; ἔθη, Acts xvi. 21; τὸ εὐαγγέλιον, 1 Co. ix. 14; τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, Acts iv. 2; τὰς ἡμέρας ταύτας, Acts iii. 24 GLT Tr WH; θεόν [ἃ]. 6], Acts xvii. 23; Ἰησοῦν, ib. 3; Christ, Phil. i. 16 (17),18; Col. i. 28; τινί τι, Acts xiii. 38; xvi. 17; 1 Co. ii. 1; with the included idea of celebrating, commending, openly praising (Lat. praedicare) : ri, Ro. i. 8 [A.V. is spoken of }; 1 Co. xi. 26. (Occasionally in Grk. writ. fr. Xen. an. 2, 5, 38 where it means /o denounce, report, betray; twice in the O. T. viz. 2 Mace. viii. 36; ix. 17. [Cf Westcott on 1Jn.i.5.]) [Comp.…
Read the full entry →καταγγέλλω. In P Oxy Χ. 12748 (iii/A.D.) a widow announces the appointment of a representative to act for her—éel ἀπευκταίας ploli καταγγελείσης φάσ[εϊως περὶ τελευτῆς τοῦ μακαρείτου μου ἀνδρός, ‘in consequence of the lamentable news announced to me concerning the death of my blessed husband” (Edd.). The official sense of the word ‘‘ make proclamation with authority,’”’ which appears in its NT occurrences (see Westcott on 1 Jn 1°), is very evident in such a psephisma as Sy// 364° (A.D. 37) ἔπεὶ ἡ κατ᾽ εὐχὴν πᾶσιν ἀνθρώποις ἐλπισθεῖσα Γαΐου Καίσαρος Γερμανικοῦ Σεβαστοῦ ἡγεμονία κατήνγελται . . . ἔδοξεν τῇ βουλῇ κτλ. καταγελάω 32
καταγγέλλω (katangellō) — to proclaim.
κατ-αγγέλλω,
announce, proclaim, declare, πόλεμον κατηγγέλκασι [NT+5th c.BC+]infinitive, κ. ἱκέσθαι report one's arrival, [Refs]
2. recite, recount, ἀγῶνα [Refs 2nd c.AD+]
3. denounce, τινὸς τὴν ἐπιβουλήν [Refs 5th c.BC+]; δοῦλοι ὅσοι δεσπότας κ. [Refs 2nd c.AD+]; lay an information, πρός τινα [Refs 2nd c.AD+]
4. of symptoms, threaten, σπασμόν [Refs 2nd c.AD+]
καταγγέλλω
kataggello
from 2596 and the base of 32; to proclaim, promulgate:--declare,
preach, shew, speak of, teach.
see GREEK for 2596
see GREEK for 32
καταγγέλλω
v.
I declare openly, preach
καταγγέλλω katangellō 18x
to announce, proclaim, Acts 13:38; in NT to laud, celebrate, Rom. 1:8
καταγγέλλω fut. ελῶ to denounce, betray, Xen.
to declare, πόλεμον Lys.
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
17 occurrences in the New Testament, rendered 9 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 18 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
τὴν δὲ τοῦ σοφοῦ βασιλείαν ὀρέγει θεός, ἣν παραλαβὼν ὁ σπουδαῖος οὐδενὶ μὲν αἴτιος γίνεται κακοῦ, πᾶσι δὲ τοῖς ὑπηκόοις ἀγαθῶν κτήσεως ὁμοῦ καὶ χρήσεως, εἰρήνην καὶ εὐνομίαν καταγγέλλων.
ἥκω τε νῦν ὁδοῦ τε ταύτης ἡγεμὼν ἐσόμενος καὶ βίου σου τελευτὴν ἐν ταῖς Ἰωσήπου χερσὶ γενησομένην προδηλῶν καὶ μακρὸν αἰῶνα τῶν σῶν ἐγγόνων ἐν ἡγεμονίᾳ καὶ δόξῃ καταγγέλλων καταστήσων τε αὐτοὺς εἰς τὴν γῆν ἣν ὑπέσχημαι.
οἱ γὰρ ἀγαπητοὶ προφῆται κατήγγειλαν εἰς αὐτόν: τὸ δὲ εὐαγγέλιον ἀπάρτισμά ἐστιν ἀφθαρσίας.
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
no.
See NO-AMON.
No
Or No-A’mon, the home of Amon, the name of Thebes, the ancient capital of what is called the Middle Empire, in Upper or Southern Egypt. “The multitude of No” (Jer. 46:25) is more correctly rendered, as in the Revised Version, “Amon of No”, i.e., No, where Jupiter Amon had his temple. In Ezek. 30:14, 16 it is simply called “No;” but in ver. 15 the name has the Hebrew Hamon prefixed to it, “Hamon No.” This prefix is probably the name simply of the god usually styled Amon or Ammon. In Nah. 3:8 the “populous No” of the Authorized Version is in the Revised Version correctly rendered “No-Amon.”
[NO-AMON]
stirring up; forbidding
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →* ἁγνῶς
(< ἁγνός),
adv.,
purely, with pure motives: Phl 1:17.†
ἁγνός, -7, -όν, (ἅζομαι, see ἅγιος) ; 1. exciting reverence, venerable, sacred : mip καὶ ἡ σποδός, 2 Mace. xiii. 8; Eur. El. 812. 2. pure (Eur. Or. 1604 ἁγνὸς yap εἶμι χεῖρας, GAN ov τὰς φρένας, Hipp. 316 sq. dyvas... χεῖρας αἵματος φέρεις, χεῖρες μὲν ἁγναί, φρὴν δ᾽ ἔχει μίασμα); a. pure from carnality, chaste, modest: Tit. ii. 5; παρθένος an unsullied virgin, 2 Co. xi. 2 (4 Mace. xviii. 7). b. pure from every fuult, immaculate: 2 Co. vii. 11; Phil. iv. 8; 1 Tim. v. 22; 1 Pet. iii. 2; 1 Jn. iii. 3 (of God [yet cf. ἐκεῖνος 1 b.]); Jas. iii. 17. (From Hom. down.) [Cf. reff. s. v. ἅγιος, fin. ; Weste. on 1 Jn. iii. 3.]
ἁγνός. In its narrower sense we may compare a psephism from Assos, dated A.D. 37, Sy// 364°° τὴν πάτριον ἁγνὴν ΤΤαρθένον (cf. 2 Cor 11°), ze. Athena Polias, as Dittenberger notes— the ‘‘ Blessed Virgin” of Greek religion: cf. Pretsigke 2481 (i/A.D.) ᾿Ιουλία ἁγνή, ἐτῶν Ky, εὐψύχι. It is applied to holy places in P Tebt II. 616 (ii/a.D.), a letter from a προφήτης, --[ὅ]τι ἔξεστι] πᾶσι ἐν ἁγνοῖς τόποις γενέσθαι. For the ceremonial use of a. see Priene 205, εἰσίναι εἰς t[0] ἱερὸν ἁγνὸν é[v] ἐσθῆτι λευκ[ῆι], an inscription at the entrance to a ἱερὸς οἶκος. Rouffiac (Recherches, p. 62), who cites the passage, aptly recalls the inscription of the temple of Epidaurus mentioned by Clement Alex. (S¢vom. V. 1. 13, 3) to illustrate the transition from the ritual to the moral sense— ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα ἔμμεναι" ἁγνείη δ᾽ ἐστὶ φρονεῖν ὅσια. {Also in Porphyry a aést. ii. 19, ap. Syi/…
Read the full entry →ἁγνῶς (hagnōs) — purely.
Included with: ἁγνός, ή, όν,
(compare ἅγιος) pure, chaste, holy, [Refs 8th c.BC+]
I. of places and things dedicated to gods, hallowed, ἑορτή[Refs 8th c.BC+]; of frankincense, ἁγνὴ ὀδμή[Refs 6th c.BC+]; φάος, λουτρόν, [Refs 5th c.BC+]; of food, [Refs 4th c.AD+]; χρηστήρια[Refs 5th c.BC+]; ἐν ἁγνῷ on holyground, [Refs 4th c.BC+] a spot not lawful to tread on, [Refs 5th c.BC+]
I.2. of divine persons, chaste, pure, [Refs 8th c.BC+], mostly of Artemis, χρυσόθρονος Ἄ. ἁ.[Refs 8th c.BC+]; of Demeter, [Refs 7th c.BC+]; ἁ. θεαί, Demeter and Persephone, [Refs 5th c.BC+]: of the attributes of gods, θεῶν σέβας[Refs 5th c.BC+]
II. after [Refs 8th c.BC+], of persons, undefiled, chaste, of maidens, [Refs 7th c.BC+]; ἁ. αὐδά, of a maiden's voice, [Refs]; of Hippolytus…
ἁγνός
hagnos
adverb from 53; purely, i.e. honestly:--sincerely.
see GREEK for 53
ἁγνῶς
Adv
purely, sincerely
ἁγνῶς hagnōs 1x
purely, with sincerity, Phil. 1:17*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
πολιτευσαμένην οὖν αὐτὴν καλῶς καὶ ἁγνῶς καὶ συγκοπιάσασαν τῷ πνεύματι καὶ συνεργήσασαν ἐν παντὶ πράγματι, ἰσχυρῶς καὶ ἀνδρείως ἀναστραφεῖσαν, μετὰ τοῦ πνεύματος τοῦ ἁγίου εἵλατο κοινωνόν: ἤρεσε γὰρ ἡ πορεία τῆς σαρκὸς ταύτης, ὅτι οὐκ ἐμιάνθη ἐπὶ…
οὐ μισθοὺς ἐκπράσσεται ὥσπερ οἱ λοιποὶ ἐπιστάται, ἁπλῶς δʼ ἐλπίζει σε στεφανῶσαι ἀνθʼ ὧν ἀγνὼς ὢν αὐτῶι πρότερος ἐβούλου εὐεργετεῖν καὶ … τα ποιεῖς περὶ τῆς παλαίστρας. φρόντισον δὲ
The Greek word οἴομαι (i.e., oiomai) means to suppose, think, or imagine. It can take an accusative with an infinitive or be followed by a conjunction like ὅτι. In the New Testament, it appears in John 21:25 and Philippians 1:17. The lexicons note various usages, including a more general sense of expectation or belief, but there is no significant disagreement among them.
οἴομαι, οἶμαι,
[in LXX for הִנֵּה, Ge 37:7, al.;]
to suppose, expect, imagine; c. acc. et inf., Jo 21:25; c. inf., Phl 1:17; seq. ὅτι, Ja 1:7.†
SYN.: v.s. ἡγέομαι.
οἴομαι, contr. οἶμαι; [fr. Hom. down]; to suppose, think: foll. by an ace. w. inf. Jn. xxi. 25 [Tom. vs.]; by the inf. alone, where the subj. and the obj. are the same, Phil. i. 16 (17); by ὅτι, Jas. i. 7. [Sy¥N. see ἡγέομαι, fin. |
οἴομαι (oiomai) — to suppose.
οἴομαι,
in [Refs 8th c.BC+] always un contraction ὀΐομαι (except οἴομαι [Refs 8th c.BC+], see below:—the shortened form οἶμαι is the one chiefly used in Trag., οἴομαι only in [Refs 5th c.BC+]; but οἴομαι is frequently in [Refs 5th c.BC+] does not use either form; in Attic dialect Prose codices vary, but οἶμαι prevails, and was exclusively used in parenthesis (see. infr. IV): imperfect ᾠόμην [Refs 5th c.BC+]: future οἰήσομαι [Refs 5th c.BC+]:—Epic dialect aorist ὠϊσάμην (see. below): aorist ὠΐσθην [Refs 8th c.BC+]; participle ὀϊσθείς [Refs 8th c.BC+]; Attic dialect and Ionic dialect aorist ᾠήθην [Refs 5th c.BC+]; but rare in Comedy texts and Trag., οἰηθῇς [Refs 5th c.BC+]; also aorist infinitive οἰήσασθαι [Refs 4th c.BC+]:—active, Epic dialect present ὀΐω and οἴω, but only in 1st pers. singular (see. below); Laconian dialect οἰῶ [Refs 5th…
Read the full entry →οἴομαι οἶμαι
oiomai
oimai oy'-mahee
middle voice apparently from 3634; to make like (oneself), i.e.
imagine (be of the opinion):--suppose, think.
see GREEK for 3634
οἴμαι
v.
I think, suppose
οἴομαι oiomai 3x
to think, suppose, imagine, presume, Jn. 21:25; Phil. 1:17. οἰέσθω in Jas. 1:7 formed from the contracted form οἶμαι*
οἴομαι to suppose, think, deem, imagine, c. acc. et inf., mostly inf. fut., Hom., etc.
c. inf. alone, when both Verbs have the same subject, as, κιχήσεσθαί σε ὀΐω I think to catch, i. e. I think I shall. . , Il.; οὐ γὰρ ὀΐω πολεμίζειν I do not think, i. e. mean, to fight, id. Il.; ἐν πρώτοισιν ὀΐω ἔμμεναι I expect to be, Od.
sometimes the subject of the inf. is to be supplied from the context (as in I), τρώσεσθαι ὀΐω I fear [that many] will be wounded, Il.; διωκέμεναι γὰρ ὀΐω I fear [they] are pursuing me, Od.
absol., αἰεὶ ὀΐεαι thou art ever suspecting, Il.: also, to deem, forebode, θυμὸς ὀΐσατό μοι my heart foreboded it, Od.; ὀΐσατο κατὰ θυμόν he had a presage of it in his soul, id. Od. :—impers., ὀΐεταί μοι ἀνὰ θυμόν there comes a boding into my heart, id.…
Verb-PNP-NPM — Verb · present · no voice stated · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PNP-NPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Plural Gender: Masculine
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
ἐπεὶ δʼ ἐγεννήθης ἀποθάνῃς οὐ τὸν κοινὸν ἐκ τοῦ ζῆν τρόπον, ἀλλʼ ὑπὸ πατρὸς ἰδίου θεῷ τῷ πάντων πατρὶ νόμῳ θυσίας προπεμπόμενος, ἄξιον οἶμαί σε κρίναντος αὐτοῦ μήτε νόσῳ μήτε πολέμῳ μήτε ἄλλῳ τινὶ τῶν παθῶν, ἃ συμπίπτειν πέφυκεν ἀνθρώποις,…
οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν…
διὰ τὸ ηἰσθῆσθαί σε σπεύδονθʼ ὑπὲρ αὐτοῦ καὶ αὐτὸς φανερὸν αὐτῶι πεποιηκέναι, καὶ σφόδρʼ οἴομαι ἡμερῶν ὀλίγων ἔξω αὐτὸν ἔσεσθαι. ἐνωχλήθησαν δʼ ὑπὲρ αὐτοῦ καὶ πλείους, ἐπετέλεσεν δὲ μάλιστα
οὐχ ὑπομένουσιν, ἐὰν μὴ πρότερον οἱ Ζενοφάντου … … … τ … νομοῦ μετρήσωσιν, οἶμαι δέ, ἐὰν μὴ σὺ αὐτὸς παραγένῃ, οὐ μὴ μετρήσωσιν. παραδέχεται Ὀννόφρις Πετώυτος εἰς οὓς
γράμματα λυμανάμενοι ἔβλαψαν τὰ διʼ αὐτῶν διάφορα τά τʼ ἔπιπλα ταξάμενοι ἀποδοῦναι οὐκ ἐποίησαν, οἰόμενοι ὅρκωι ἀποκλύσαντες ἡμᾶς στερέσειν, προφανῶς ἔνοχοι ὄντες φωρᾶι λείας ἐφημμένοι ἀλλοτρίων καὶ ταῦτʼ ὀρφανικῶν.
θλῖψις (thlipsis) is a feminine noun meaning pressure, often used metaphorically to denote tribulation, affliction, or distress. It appears in various contexts in the New Testament, including references to persecution and emotional turmoil. The word is derived from θλίβω and is associated with other terms like ἀνάγκη (necessity) and στενοχωρία (narrowness, distress). Notably, lexicons differ on the strength of these synonyms, with some suggesting στενοχωρία conveys a more intense sense of distress.
THESE words were often joined together. Thus στενοχωρία, occurring only four times in the N. T., is on three of these associated with θλῆψις (Rom. ii. 9; vill. 353 2 Cor. vi. 4; cf. Deut. xxviii. 55; Isai. vill. 22; xxx. 6). So too the verbs θλίβειν and στενοχωρεῖν (2 Cor. iv. 8; cf. Lucian, Nigrin. 13; Artemidorus, i. 79; ii. 37). From the antithesis at 2 Cor. iv. 8, θλιβόμενοι, ἀλλ᾽ οὐ στενοχωρούμενοι, and from the fact that, wherever in the N. T. the words occur together, στενοχωρία always occurs last, we may conclude that, whatever be the difference of meaning, στενοχωρία is the stronger word. They indeed express very nearly the same thing, but not under the same image. Θλῖψιες (joined with βάσανος at Ezek. xii. 18, with ἀνάγκη, Zeph. i. 15, and for which we have the form θλιμμός, Exod. iii. 9; Deut. xxvi. 7) is properly pressure, ‘pressura,’ ‘tribulatio,—which last διν. SYNONYMS OF…
Read the full entry →θλίψις (LTr., θλῖψις), -εως, ἡ
(< θλίβω),
[in LXX for צָרָה, etc.;]
pressure (Arist.). In LXX and NT metaph., tribulation, affliction, distress: Mt 24:9, 21, 29, Mk 13:19, 24, Jo 16:21, Ac 7:11 11:19, Ro 12:12, II Co 1:4, 8 4:17 6:4 7:4 8:2, 13, Phl 4:14, II Th 1:6, Ja 1:27, Re 1:9 2:9, 22 7:14; c. ἀνάγκη (q.v.), I Th 3:7; στενοχωρία (which from the order of the words would appear to be the stronger term), Ro 2:9 8:35; διωγμός,
θλίψις, or θλῖψις [so L Tr], (cf. W. § 6, 1 e.; Lipsius, Grammat. Untersuch. p. 35), -ews, ἡ, (θλίβω), prop. α pressing, pressing together, pressure (Strab. p. 52; Galen); in bibl. and eccles. Grk. metaph., oppression, affliction, tribulation, distress, straits; Vulg. tribulatio, also pressura (2 Co. i. 4°; Jn. xvi. [21], 33; [Phil. i. 16 (17); and in Col. i. 24 passio}) ; (Sept. for 7x, also for Ὃν, yoo, ete.): Mt. xxiv. 9; Acts vii. 11; xi. 19; Ro. xii. 12; 9'Co. i. 4, 8: iv. 11; vi. 4; vil. 4; vill. 2; 2 Th. 1 6; Rey. i. 9; ii. 9,22; vii. 14; joined with στενοχωρία [cef. Trench § lv.], Ro. ii. 9; viii. 35, (Deut. xxviii. 53 sq.; Is. [vili. 22]; xxx. 6); with ἀνάγκη, 1 Th. iii.7; with διωγμός, Mt. xiii. 21; Mk.iv.17; 2 Th.i.4; of the afflictions of those hard pressed by siege and the calamities of war, Mt. xxiv. 21, 29; Mk. xiii. 19, 24; of the straits of want, 2 Co. viii. 13; Phil.…
Read the full entry →θλῖψις. W.-Schm. Gy. p. 68) is generally thought to be confined to | Bibl. and eccles. Greek (cf. Milligan on 1 Th 18), but the | beginning of the later usage may be traced in OG/S 44415 (B.C. 125 or 77) διὰ τὰς τῶν πόλεων θλίψεις, apparently = ““because of the straits of the cities,” and perhaps in BGU IV. 1139 (B.c. 5) χάρν (7. χάριν) τῆς ἐσχηκνίας ἡμᾶς [[kowkn] By . . . ns θλεζίψ)εως, where, however, the meaning is not clear. See also the exx. which Boll (Offexsarung, p- 134 f.) quotes from Hellenistic astrology in illustration of Mt 2474, Mk 13¥, e.g. Catal. VIII. 3, 175, 5 évvovar
θλῖψις (thlipsis) — pressure.
θλῖψις, εως, ἡ,
pressure, [Refs 4th c.BC+]; ἀντέρεισις καὶ θ. [Refs 1st c.BC+]; of the pulse, [Refs 2nd c.AD+]; ὑστερικαὶ θ. [Refs 2nd c.AD+]
2. crushing, castration, πώλων [Refs]
3. metaphorically, oppression, affliction, [LXX+1st c.BC+]
θλῖψις
thlipsis
from 2346; pressure (literally or figuratively):--afflicted(-tion),
anguish, burdened, persecution, tribulation, trouble.
see GREEK for 2346
θλῖψις, εως, ἡ
n.f.
persecution, affliction, distress
θλῖψις thlipsis 45x
pr. pressure, compression; met. affliction, distress of mind, 2 Cor. 2:4; distressing circumstances, trial, affliction, Mt. 25:9
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
44 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 45 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 57 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.
„ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμὸν καὶ ὀργὴν καὶ θλῖψιν, ἀποστολὴν δι’ ἀγγέλων πονηρῶν“ (Psalm.
κατὰ δὲ τὴν ὁδὸν ἀγγέλου θείου προσβαλόντος αὐτῷ κατά τι στενὸν χωρίον περιειλημμένον αἱμασιαῖς διπλαῖς ἡ ὄνος, ἐφʼ ἧς ὁ Βάλαμος ὠχεῖτο, συνεῖσα τοῦ θείου πνεύματος ὑπαντῶντος ἀπέκλινε τὸν Βάλαμον πρὸς τὸν ἕτερον τῶν τριγχῶν ἀναισθήτως ἔχουσα τῶν…
ὅτι διὰ τὴν παράβασιν αὐτῶν εἰς θλῖψιν θανάτου παραδοθήσονται.
εὐσήμως παρα … … … υπως πρὸς τοὺς κατὰ μέρος … … πᾶσαν ὑπογράφοντος θλῖψιν … … αὐτὸν προφανοῦς καὶ μοχθηρ … … μέχρι τῆς κα τοῦ Χοίαχ
ἐνεστῶτι … , διὰ δὲ τὴν τοῦ ποταμοῦ καταδεεστέραν ἀνάβασιν καὶ τὴν τοῦ καιροῦ θλῖψιν οὐ … δυνάμενος ἀπευλυτῆσαι … … αι … ενειν
Λύκου ἀμφοτέρων παρόντων ἀπὸ Λύκων πόλεως τῆς Θηβαίδος. πάρεσμεν χάριν τῆς ἐσχηκυίας ἡμᾶς βιωτικῆς θλίψεως ἐποιήσαμεν εἰς Πάρθον δοῦλον Χρήτου παραμονὴν ἔτι δὲ καὶ τροφῖτιν τοῦ γενομένου ἐξ ἀλλήλων
The Greek word ἐπιφέρω (i.e., *epipherō*) combines the elements of 'upon' and 'to bear.' It encompasses a range of meanings, including to bring upon, inflict, impose, or add to something. In the New Testament, it appears in contexts such as imposing judgment (Jude 9) and inflicting consequences (Romans 3:5). The lexicons do not present significant disagreements on its meanings.
ἐπι-φέρω
[in LXX chiefly for שָׁלַח ;]
to bring upon or against: κρίσιν, Ju 9.
to impose, inflict: Ro 3:5.†
ἐπι-φέρω ; [impf. ἐπέφερον); 2 aor. inf. ἐπενεγκεῖν; [pres. pass. ἐπιφέρομαι} ; 1. to bring upon, bring forward : αἰτίαν, of accusers (as in Hdt. 1, 26, and in Attic writ. fr. Thue. down; Polyb. 5, 41, 3; 40, 5,2; Joseph. antt. 2, 6, 7; 4, 8, 23; Hdian. 3, 8, 13 (6 ed. Bekk.)), Acts xxv. 18 (where LT Tr WH ἔφερον) ; κρίσιν, Jude 9. 2. to lay upon, to inflict: τὴν ὀργήν, Ro. iii. 5 (πληγήν, Joseph. antt. 2, 14, 2). 3. to bring uponi.e. in addition, to add, increase: θλίψιν τοῖς δεσμοῖς, Phil. i. 16 (17) Ree., but on this pass. see ἐγείρω, 4 ¢.; (πῦρ ἐπιφέρειν πυρί, Philo, leg. ad Gaium § 18; [ef. W. § 52, 4, 7]). 4. to put upon, cast upon, impose, (φάρμακον, Plat. ep. 8 p. 354 b.): τὶ ἐπί τινα, in pass., Acts xix. 12, where L T Tr WH ἀποφέρεσθαι, q.…
Read the full entry →ἐπιφέρω (epipherō) — to inflict.
ἐπιφέρω,
future ἐποίσω: aorist 1 ἐπήνεγκα: aorist 2 ἐπήνεγκον: [Refs 4th c.AD+] aorist 1 subjunctive 3rd.pers. singular ἐποίση [Refs] —passive, future ἐποισθήσεται· ἐπενεχθήσεται, [Refs 5th c.AD+]:—bring, put or lay upon, σοὶ..βαρείας χεῖρας ἐποίσει will lay heavy hands upon thee, [Refs 8th c.BC+]; and in Prose, ἐ. τινὶ πόλεμον make war upon him, [Refs 5th c.BC+]; ἐ. τὸ διάφορόν τισι to bring discord upon them, [Refs 5th c.BC+]; ἐ. δίκην, τιμωρίαν τινί, [Refs 5th c.BC+] if you shall pursue your attack thus, [Refs 5th c.BC+]
__b inflict, πληγήν, πληγάς τινι, [Refs 1st c.AD+]; vent, ὀργήν [NT]
ἐπιφέρω
epiphero
from 1909 and 5342; to bear upon (or further), i.e. adduce (personally
or judicially (accuse, inflict)), superinduce:--add, bring (against),
take.
see GREEK for 1909
see GREEK for 5342
ἐπιφέρω
v.
I bring forward against
ἐπιφέρω epipherō 2x
to bring upon or against, Jude 9; to inflict, Rom. 3:5*
ἐπιφέρω fut. ἐποίσω aor1 ἐπήνεγκα aor2 ἐπήνεγκον to bring, put or lay upon, τί τινι Il., etc.; ἐπιφέρειν τινὶ πόλεμον, Lat. bellum inferre, to make war upon him, Hdt., attic; so, ἐπ. δόρυ Aesch., etc.:— absol. to attack, assail, Ar.
to bring offerings to the grave, Thuc.
to bring as a charge against, Hdt., attic; so, ἐπ. μωρίην, μανίην τινί to impute it to him, Hdt., etc.
to confer or impose upon, in good or bad sense, Thuc.
to add to, increase, id. Thuc.
Mid. to bring with or upon oneself, bring as dowry, Dem.
Pass. to rush upon or after, attack, assault, Il., Hdt., attic
to be borne onwards, Hdt.
to come after or next, ensue, τὰ ἐπιφερόμενα coming events, id. Hdt.
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
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
δοκεῖς μὲν γὰρ τὰ ἀγωγὰ πρὸς εὐφροσύνην εὐτρεπίζεσθαι, τὸ δ’ ἀληθὲς ἀφροσύνης καὶ ἀκολασίας ἐξάπτεις φλόγα, πολλὴν αὐτῇ καὶ ἄφθονον ἐπιφέρων ὕλην.
Νῶχος δὲ φοβούμενος, μὴ καθʼ ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφʼ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν…
τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς αυ … ἐπιτίμου παραχρῆμα χαλκοῦ τάλαντα … καὶ ἱερὰς βασιλεῦσι
τὸν μὲν τόκον κατὰ μῆνα, τῆς πίστεως περὶ σὲ οὔσης περὶ ὧν ἐὰν μὴ ἐπιφέρω σοι γράμματα, τὸ δὲ κεφάλαιον τριακάδι Μεσορὴ τοῦ εἰσιόντος ἐνάτου ἔτους Ἀντωνίνου καὶ Οὐήρου
μερίδων· τῇ β τοῦ Ἐπὶφ μηνὸς τοῦ διεληλυθότος κζ ἔτους· ἐπεὶ οὖν ὑπογύως ἐτελεύτησεν, ἐπιφέρων τὴν δηλουμένην διαθήκην ὑπογραφόντων πλειόνων τῶν ἐνγεγραμμένων μαρτύρων ἐπιδίδωμι εἰς τὸ τὴν λύσιν γενέσθαι
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-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
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
δεσμός refers to a bond or chain, derived from the verb δέω, meaning to bind. It encompasses both literal and metaphorical meanings, such as physical bonds and impediments, as seen in passages like Luke 13:16 and Mark 7:35. The plural form δεσμοί is often used in the New Testament, particularly in the writings of Luke. There is some debate among lexicographers regarding the nuances of the singular and plural forms, particularly in their application to imprisonment versus physical bindings.
δεσμός, -οῦ, ὁ
(< δέω),
[in LXX chiefly for אסר ;]
a band, bond: metaph., Lk 13:16; ὁ δεσμὸς τ. γλώσσης, Mk 7:35 (for this expression in π., v. Deiss., LAE, 306 ff.; of actual bonds, v. Ruth., Gr., 9). Pl., δεσμοί, Phl 1:13; δεσμά (as also in cl.), Lk 8:29, Ac 16:26 20:23; gen., dat., Ac 23:29 26:29, 31, Phl 1:7, 14, 17, Col 4:18, II Ti 2:9, Phm 10, He 11:36, Ju 6; ἐν τοῖς δ. τοῦ εὐαγγελίου Phm 13.†
δεσμός, -οῦ. ὁ. (δέω). [fr. Hom. down], a band or bond: Mk. vii. 35 (ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, i. 6. the impediment in his speech was removed); Lk. xiii. 16 (λυθῆναι ἀπὸ τοῦ δεσμοῦ. of a woman bowed together, held fast as it were by a bond). The plur. form ra δεcpa, the more com. form in Grk. writ. (W. 63 (62) [cf. B. 23 (21); see below]), is found in Lk. viii. 29; Acts xvi. 26; xx. 23; the other form oi δεσμοί in Phil. i. 13 (ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι, so that my captivity became manifest as made for the cause of Christ), [“ δεσμά sunt vincula quibus quis constringitur, sed δεσμός est in carcerem conjectio et captivitas in vinculis ... Utraque forma et ceteri Graeci omnes et Attici utuntur, sed non promiscue ut inter se permutari possint.” Cobet as quoted in Rutherford, New Phryn. p. 353]; the gen. and dat. in Acts xxii. 30 Rec.; xxiii. 29; xxvi. 29, 31…
Read the full entry →δεσμός. For the full force of ὁ δεσμὸς τῆς γλώσσης, ‘ the bond or the tongue,” in Mk 73°, reference may be made to Deissmann LAE, p. 306 ff., where it is shown that the expression has a κε technical”? meaning derived from the old belief that a man was ‘‘ bound” by daemonic influences. The man was not merely made to speak, but daemonic fetters were broken, and Satan’s work undone. The plur. τὰ δεσμά, which in the NT is characteristic of the Lucan writings, would seem to be more literary than ot δεσμοί, the general LXX form: see Thackeray Gr. i. p. 154. According to Mayser Gr. p- 285 the neuter plur. is never found in the Ptolemaic papyri, nor can we supply any instance from a later period. In the Attic inscriptions both forms are found (see Meisterhans Gr. p. 143) with apparently no distinction of meaning, so that Cobet’s distinction (A/nemosyne, 1858, p. 74 ff.) that the neuter refers…
Read the full entry →δεσμός (desmos) — chain.
δεσμός, ὁ,
plural δεσμά [Refs 6th c.BC+], and so mostly in Trag., [Refs 5th c.BC+]: both forms in Attic dialect Inscrr., δεσμοί [Refs] the latter preferred by [Refs 6th c.AD+], Attic dialect accusative to [Refs 5th c.AD+]:—band, bond, anything for tying and fastening, as halter, [Refs 8th c.BC+]; mooring-cable, [Refs 8th c.BC+]; door-latch, [Refs]; yoke-strap, [Refs 5th c.BC+]: metaphorically, any bond of union or connexion, [Refs 5th c.BC+]; of the vowels, [Refs]; δεσμοὶ πολιτείας, of the laws, [Refs]; εἰς τὰ δεσμοῦ for binding material, [Refs 1st c.BC+]
2. in plural (never δεσμά in this sense), bonds, chains, ἐκ δεσμῶν λυθῆναι [Refs 4th c.BC+]; πρὶν ἂν ἐξ ἀγρίων δ. χαλάσῃ[Refs 5th c.BC+]; ὁ ἐπὶ τῶν δ., ={δεσμοφύλαξ}, [Refs 2nd c.AD+]: in singular, collectively, bonds, imprisonment, δ. ἀχλυόεις…
δεσμός
desmon
or desmos des-mos'
neuter and masculine respectively from 1210; a band, i.e. ligament (of
the body) or shackle (of a prisoner); figuratively, an impediment or
disability:--band, bond, chain, string.
see GREEK for 1210
δεσμός, οῦ, ὁ
n.m. & n.n.
a bond, chain
δεσμός desmos 18x
a bond, anything by which one is bound, a cord, chain, fetters, etc.; and by meton. imprisonment, Lk. 8:29; Acts 16:26; 20:23; a string or ligament, as of the tongue, Mk. 7:35; met. an impediment, infirmity, Lk. 13:16
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
Chain
(1.) A part of the insignia of office. A chain of gold was placed about Joseph’s neck (Gen. 41:42); and one was promised to Daniel (5:7). It is used as a symbol of sovereignty (Ezek. 16:11). The breast-plate of the high-priest was fastened to the ephod by golden chains (Ex. 39:17, 21).
(2.) It was used as an ornament (Prov. 1:9; Cant. 1:10). The Midianites adorned the necks of their camels with chains (Judg. 8:21, 26).
(3.) Chains were also used as fetters wherewith prisoners were bound (Judg. 16:21;
Chains were used, As badges of office; For ornament; For confining prisoners. the gold chain placed about Joseph’s neck, (Genesis 41:42) and that promised to Daniel, (Daniel 5:7) are instances of the first use. In (Ezekiel 16:11) the chain is mentioned as the symbol of sovereignty. Chains for ornamental purposes were worn by men as well as women. (Proverbs 1:9) Judith 10:4. The Midianites adorned the necks of their camels with chains. (Judges 8:21,26) Step-chains were attached to the ankle-rings. (Isaiah 3:16,18) The means adopted for confining prisoners among the Jews were fetters similar to our handcuffs. (
18 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 18 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 26 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.
ἐπειδὴ τοίνυν ἄμφω ταῦτα συνελθεῖν ἔδει πρὸς κατάληψιν τῶν ὑποκειμένων, τίς αὐτὰ συνήγαγεν ὅτι μὴ δεσμὸς τρίτος ἔρωτος καὶ ἐπιθυμίας, ἀρχούσης καὶ δυναστευούσης ἡδονῆς, ἣν συμβολικῶς ὄφιν ὠνόμασε;
Ἰώσηπος μὲν οὖν πάντʼ ἐπὶ τῷ θεῷ ποιησάμενος τὰ περὶ αὐτὸν οὔτʼ εἰς ἀπολογίαν οὔτʼ ἐπʼ ἀκριβῆ τῶν γεγονότων δήλωσιν ἐτράπη, τὰ δεσμὰ δὲ καὶ τὴν ἀνάγκην σιγῶν ὑπῆλθεν ἀμείνονα ἔσεσθαι τῶν δεδεκότων θαρρῶν τὸν τὴν αἰτίαν τῆς συμφορᾶς καὶ τὴν ἀλήθειαν…
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
r … τινα … δεσμῶν ε … … … … κοσιαι Διὸς ἦσαν. ὥστε περί γε τούτου ἀναγώνιος ἴσθι.
χόρτον τεθηκοποιημένον εἰς τὸν λόγον τοῦ νομάρχου ἰδιοσπορίᾳ δημόσιον, ἤροσαν διὰ ὄνων εἰς λόγον δεσμῶν ἑξακοσίων . διὸ ἀξιῶ γράψαι τῷ τῆς κώμης ἀρχεφόδῳ ἀναζητῆσαι ὑπὲρ τοῦ μέρους. εὐτύχει.
παλαιοῦ κεραμίου α. ἀργυρίου δραχμαὶ ϛ τιμῆς νέου κεραμίου α. ὀβολοὶ ιη τιμῆς χόρτου δεσμῶν γ. ὀβολοὶ δ 𐅵 ἐφοδίου μαχαιροφόρῳ διὰ Εὐτυχᾶτος. ὀβολοὶ η ἱερεῖ ἐληλυθότι ἐπʼ ἐμὲ
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ