Romans 1:14 — Word Study
N1904Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
BSATo GreeksHellēn [and Gentiles, non-Jewish people] bothte andkai [to the barbarians, foreigners] to barbarians,barbaros [those outside the Greek culture] to [the] wisesophos [having good judgment] bothte andkai [the foolish, unwise, lacking understanding] to [the] foolishanoētos a debtoropheiletēs I am;eimi▸ [a debtor, deeply obligated]
| Greek | English | Parsing |
|---|---|---|
| Ἕλλησίν | To Greeks | Noun, dative, plural |
| τε | both | Particle |
| καὶ | and | Conjunction |
| βαρβάροις, | to barbarians, | Adjective, dative, plural |
| σοφοῖς | to [the] wise | Adjective, dative, plural |
| τε | both | Particle |
| καὶ | and | Conjunction |
| ἀνοήτοις | to [the] foolish | Adjective, dative, plural |
| ὀφειλέτης | a debtor | Noun, nominative, singular |
| εἰμί· | I am; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. |
| KJV | I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. |
| ASV | I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. |
| YLT | Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor, |
| WEB | I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. |
| BBE | I have a debt to Greeks and to the nations outside; to the wise and to those who have no learning. |
Where they part company is ὀφειλέτης — see How Translations Differ.
The sentence is structured around a main clause with a subordinate phrase that elaborates on the groups to whom Paul feels obligated.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὀφειλέτης
verbεἰμί
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Romans 1:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Introduction to Paul's Letter to the Romansgenerated
Romans 1:14 reveals Paul’s commitment to preach the gospel to both Greeks and non-Greeks, wise and foolish. He feels a profound sense of responsibility to share the message of Christ with everyone, indicating that the gospel transcends cultural and intellectual boundaries. This obligation reflects his understanding of the universal need for salvation, as he prepares to address the diverse audience in Rome.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 8:12 | Therefore, brothers, we have an obligation, but it is not to the flesh, to live according to it. |
| 2 | Romans 13:8 | Be indebted to no one, except to one another in love. For he who loves his neighbor has fulfilled the law. |
| 3 | Acts 9:15 | “Go!” said the Lord. “This man is My chosen instrument to carry My name before the Gentiles and their kings, and before the people of Israel. |
| 4 | Acts 13:2–4 | While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” |
| 5 | Acts 22:21 | Then He said to me, ‘Go! I will send you far away to the Gentiles.’” |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — ὀφειλέτης, opheiletēsgenerated
The noun ὀφειλέτης is derived from the verb ὀφείλω, meaning 'to owe.' It signifies someone who is under obligation or debt, whether financial or moral. In this context, Paul identifies himself as a debtor to all people, emphasizing his duty to share the gospel with everyone, regardless of their background.
This term conveys a strong sense of responsibility. Paul does not merely feel a casual interest in preaching; he perceives it as an obligation that he must fulfill. His use of this word sets the tone for his mission and underscores the urgency of his message.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which states: 'I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.' This wording is consistent across several translations, including the KJV and ASV, which also convey the idea of obligation.
However, some translations differ slightly in terminology. The KJV uses 'debtor' while the BSB opts for 'obligated.' This reflects a subtle difference in emphasis but maintains the same underlying meaning of responsibility.
Sentence Structuregenerated
The main clause is centered around the verb εἰμί, I am, which connects to the subject ὀφειλέτης, debtor. The sentence comprises two noun phrases that detail the groups to whom Paul feels indebted, followed by a linking verb that asserts his identity and obligation.
The structure highlights Paul's comprehensive sense of duty. The phrases 'to Greeks and non-Greeks' and 'to the wise and the foolish' are coordinated, emphasizing that his obligation spans across cultural and intellectual divides.
Septuagint Backgroundgenerated
In Romans 1:14, the term Ἕλλησίν (Hellēsin), meaning 'to Greeks,' corresponds to the Hebrew word יָוָן (Yavan), which refers to Greece or Ionia. This choice emphasizes the inclusion of Greek culture and people within the scope of the apostolic mission.
The word σοφοῖς (sophos), translated as 'to [the] wise,' is derived from the Hebrew חָכָם (ḥakam), meaning 'wise.' This connection highlights the intellectual and philosophical engagement that Paul aims to address among both the educated and the uneducated in his audience.
In plain words — the whole versegenerated
Romans 1:14 shows that Paul feels a strong obligation to share the gospel with everyone, including both Greeks and non-Greeks, wise and foolish. This reflects his understanding that all people need the message of salvation.
Frequently Asked Questionsgenerated
Paul sees himself as having a responsibility to share the gospel with all people, indicating that he feels compelled to fulfill this duty.
By mentioning both groups, Paul emphasizes the universal nature of the gospel, which is meant for all people, regardless of their cultural background.
This distinction highlights that the gospel is relevant to everyone, whether they are educated or not, wise or foolish, and that all need to hear the message of Christ.
This verse encapsulates Paul's mission to preach the gospel to all nations, demonstrating his commitment to fulfilling the Great Commission.
Reflection Questionsgenerated
- In what ways do I feel obligated to share my faith with others?
- How can I reach out to those who may seem different from me, like Paul did?
- What are some ways I can engage with both the wise and the foolish in discussions about faith?
- How does understanding my obligation to share the gospel change my perspective on evangelism?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights into Paul's sense of obligation in this verse, discussing his duty to share the gospel with various groups.
We must now ask in what sense the apostle is under obligation to Greeks and barbarians, to the wise and to the foolish. What has he received from them that he should be indebted to them? I infer that he is a debtor to the different nations…Early Church Fathers on Romans 1 →
We can see how in a short time this religion has grown up, making progress through the persecution and death of its adherents and through their endurance of the confiscation of their property and every kind of torture.Early Church Fathers on Romans 1 →
Which also he said when writing to the Corinthians. And he says it, to ascribe the whole to God. (1 Cor. ix. 16.) And see him here also unassuming, for he does not say, that I may teach and instruct,Early Church Fathers on Romans 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am a debtor both to the Greeks, and to the Barbarians,.... The meaning is, that he was obliged by the call he had from God, the injunction that was laid upon him by him, and the gifts with which he
Read John Gill on Romans 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
Read Robert Jamieson on Romans 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am debtor; as being obliged by virtue of my calling, and as being intrusted by God with talents to that purpose. You are not beholden to me for this desire, as if it were an arbitrary favour, for it is my bounden duty. Both to the Greeks, and to the Barbarians; i.e. to all nations, which he divides into these two sorts, Greeks and Barbarians. The Jews he mentions not, because he was the doctor of the Gentiles. Both to the wise, and to the unwise; by these he understands particular persons among the Greeks and Barbarians, for there were among either of them some wise, and some unwise. The gospel is adapted to all sorts of persons, whether wise or simple.
Read Matthew Poole on Romans 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. Ver. 14. I am debtor] Because intrusted with talents for that purpose, 1 Corinthians 9:16. It might more truly be said of Paul than it was of Cato, that he did- toti natum se credere mundo, believe himself born for a common good (Lucan); or, than it was said to Bucer by his physicians, Non sibi se, sed multorun utilitati esse natum, that he was born for the benefit of many. (Melch. Adam.)
Read John Trapp on Romans 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8-17) The Apostle congratulates the Romans on the good report of them that he had heard. He had long and earnestly desired to visit them in person. Yes, even in Rome he must preach the gospel—of which he is not ashamed, but proud. It is fraught with nothing less than salvation itself alike to Jew and Gentile. In it is revealed that great plan or scheme of God by which man is made just before Him. To the modern reader who does not make an effort to enter into the mind of the Apostle, the language of these verses, may seem too high-pitched for the occasion. It is not easy to realise the intensity with which St. Paul felt on what in any degree, however small, affected the spiritual life of…
Read Charles John Ellicott on Romans 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I am a debtor both to the Greeks, and to the barbarians] It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. See the origin of the word barbarous in the note on Acts 28:2. The apostle considers himself, by his apostolical office and call, under obligation to preach the Gospel to all people, as far as the providence of God might open his way; for this is implied in the Divine commission:-Go ye into all the world, and preach the Gospel to every creature-to the wise and the unwise; to the learned and cultivated as well as to the unlearned and uncultivated. This evidently appears to be the import of the terms.
Read AdamClarke on Romans 1 →CambridgeThe Cambridge Bible for Schools and Colleges14. I am debtor] i.e. “I owe it to them to impart to them the Gospel.” See 1 Corinthians 9:16-17; where St Paul speaks as a “dispenser” or “steward” of the Gospel, who is absolutely bound (“it is laid on me”) to give the “portion of food in due season” to those whom he can reach.the Greeks, and to the Barbarians] A familiar division of mankind. Barbarus originally meant “a speaker of an unintelligible tongue;” then, in Greek, the speaker of a language not Greek. Thus the Romans were as much barbari as the Scythians; and indeed in the older Latin writers we find the word used by themselves, with reference to their own language, as a sort of synonym for “non-Greek.” But when Rome more and…
Read Cambridge on Romans 1 →Albert Barnes1798–1870Barnes' Notes on the BibleI am debtor - This does not mean that they had conferred any favor on him, which bound him to make this return, but that he was under obligation to preach the gospel to all to whom it was possible.
Read Albert Barnes on Romans 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
I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.
I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.
I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.
I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish.
Tyndale line
I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.
I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.
I am debtor both to the Greeks, and to the barbarians, both to the wise, and to the unwise.
I am detter both to the Grecians, and to the Barbarians, both to the wise men and vnto the vnwise.
Strictly literal
I am a debtor both to Greeks and barbarians, both to wise and unintelligent:
Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,
Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,
I am a debtor both to Greeks and to foreigners, both to the wise and to the foolish.
From the Latin
To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor;
Simplified
For I have an obligation to work for both the civilized and the uncivilized, both the educated and the uneducated.
I have a debt to Greeks and to the nations outside; to the wise and to those who have no learning.
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.
Græcis ac barbaris, sapientibus, et insipientibus debitor sum :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܝܘܢܝܐ ܘܒܪܒܪܝܐ ܚܟܝܡܐ ܘܣܟܠܐ ܕܠܟܠܢܫ ܚܝܒ ܐܢܐ ܕܐܟܪܙ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
The standard critical text of the New Testament.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
The previous edition, still widely cited.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
The Society of Biblical Literature edition, freely licensed.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
The edition that turned scholarship toward the earliest manuscripts.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
An independent critical text built from the oldest witnesses then known.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
A recent critical edition following documentary evidence closely.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
The reading of the majority of surviving manuscripts.
Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Romans 1:14
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word Ἕλλην (i.e., *Hellen*) refers to a Greek person, typically in contrast to a non-Greek, or barbarian. It encompasses Greeks by nationality and extends to Gentiles who adopt Greek language and culture, particularly in the New Testament, where it contrasts with Jews. The term appears frequently in the New Testament, indicating its significance in discussions of identity and faith.
Ἕλλην, -ηνος, ὁ
[in LXX: Jl 3:6, Za 9:13 (יָוָן), etc.; I Mac 1:10, al. * ;]
a Greek; opp. to βάρβαρος, Ro 1:14; usually in ΝΤ of Greek Gentiles, opp. to Ἰουδαῖοι: Jo 7:35, Ac 11:20 14:1 16:1, 3 18:4 19:10, 17 20:21 21:28, Ro 1:16 2:9, 10 3:9 10:12, I Co 1:22, 24 10:32 12:13, Ga 2:3 3:28, Col 3:11; of proselytes, Jo 12:20, Ac 17:4.†
Ἕλλην, -nvos, 6; 1. a Greek by nationality, whether a native of the main land or of the Greek islands or colonies: Acts xviii. 17 Rec.; “Ἑλληνές τε καὶ βάρβαροι, Ro. i. 14. 2. in a wider sense the name embraces all nations not Jews that made the language, customs, and learning of the Greeks their own; so that where Ἕλληνες are opp. to Jews, the primary reference is to a difference of religion and worship: Jn. vii. 35 (cf. Meyer ad loc.) ; Acts xi. 20 GLT Tr [ef. B.D. Am. ed. p- 967]; Acts xvi. 1, 3; [xxi. 28]; 1 Co. i. 22, 23 Rec.; Gal. ii. 3, (Joseph. antt. 20, 11, 2) ; Ἰουδαῖοί τε καὶ Ἑλληves, and the like: Acts xiv.1; xviii.4; xix.10,17; xx. PA Ot Gs) 19. 10 1.9); x. 12: 1 Co: 1524s xi325 xii. 13; Gal. iii. 28; Col. iii. 11. The word is used in the same wide sense by the Grk. church Fathers, ef. Otto on Tatian p. 2; [Soph. Lex. s. v.]. The Ἕλληνες spoken of in Jn. xii. 20 and Acts…
Read the full entry →Ἕλλην=Ἕλλην (Hellēn) — Greek, Gentile.
1. Hellen , son of Deucalion, [8th/7th c.BC]
2. the Ἕλληνες of [8th/7th c.BC] are the Thessalian tribe of which Hellen was the reputed chief (compare Ἑλλάς 1), [8th/7th c.BC]
3. later, Ἕλληνες was the regularly name for Greeks , opposite to βάρβαροι, [Refs 5th c.BC], etc.
4. later still, of Gentiles , Opp. to Jews, [Refs 1st c.AD]
5. as adjective = Ἑλληνικός, [Refs 5th c.BC], etc.:—;even with a fem. Substantive, [6th/5th c.BC, Refs 5th c.BC] (Middle Liddel)
Ἕλλην
Hellen
from 1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a
Greek-speaking person, especially a non-Jew:-- Gentile, Greek.
see GREEK for 1671
Ἕλλην, ηνος, ὁ
n.m.
a Hellene, a Greek
Ἕλλην Hellēn 25x
a Greek, Acts 18:17; Rom. 1:14; one not a Jew, a Gentile, Acts 14:1; 16:1, 3
Ἕλλην Ἕλλην, ηνος, ὁ, Hellen, son of Deucalion, Hes.
the Ἕλληνες of Hom. are the Thessalian tribe of which Hellen was the reputed chief (cf. Ἑλλάς 1), Il.
later, Ἕλληνες was the regul. name for Greeks, opp. to βάρβαροι, Hdt., etc.
later still, of Gentiles, Opp. to Jews, NTest.
as adj. = Ἑλληνικός, Thuc., etc.:—even with a fem. Subst., Aesch., Eur.
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
26 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 26 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 4 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ῥωμαῖοι δὲ καὶ προστιθέντες τὸ ἐλλειφθὲν ὑφ’ Ἑλλήνων στοιχεῖον τὸ Σ τρανοῦσιν ἔτι μᾶλλον τὴν ἔμφασιν, ἐτυμώτερον σέπτεμ προσαγορεύοντες ἀπὸ τοῦ σεμνοῦ, καθάπερ ἐλέχθη, καὶ σεβασμοῦ.
ταύτην δὲ τὴν ἐνεστῶσαν ἐγκεχείρισμαι πραγματείαν νομίζων ἅπασι φανεῖσθαι τοῖς Ἕλλησιν ἀξίαν σπουδῆς·
ια ἔτους ὑπὲρ ι ἔτους … … Κερᾶς Ὡραυσίου κδ Ψάμις Ἀπύγχεως κ ιζ Ἕλλην Σαμβᾶτος ἡμιωβέλιον χαλκοῦς 2 α ὀβολὸν Ἀτομεῦς Ἄγρωνος ἡμιωβέλιον χαλκοῦς 2 α ὀβολὸν Τρύφων
η 𐅵 η, αἳ καὶ ἐμετρήθησαν Γεμείλωι καὶ Κρονίωνι σιτολόγοις. ιε ἔτους Ἐπεὶφ η. Ἑλλήνων. καὶ μηνὶ Καισαρείωι κζ. Κερκήσεως. Πτολεμᾶ Διδᾶ ἀμπελουργοῦ πυροῦ ἀρτάβαι β ϛ κδ, προσμετρούμενα
αὐτῇ Πτολλαρίων Παυλείνου τοῦ Πάτρωνος τῶν ἐκ τοῦ ἀριθμοῦ τῶν ἐν τῷ Ἀρσινοείτῃ ἀνδρῶν Ἑλλήνων καὶ παρὰ Διοσκόρου τοῦ Νεμεσίωνος τοῦ Ἀρείου Σωσικοσμείου τοῦ καὶ Ζηνείου· συνχωροῦμεν πρὸς ἀλλήλους
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
227 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 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word βάρβαρος (i.e. *barbaros*) means 'barbarian' or 'foreigner' and describes someone who does not speak Greek or is not part of Greek culture. It originally referred to all non-Greek peoples, particularly the Medes and Persians, and later took on connotations of rudeness or brutality after the Persian wars. In the New Testament, it appears in Acts 28:2, 4, Romans 1:14, 1 Corinthians 14:11, and Colossians 3:11.
βάρβαρος, -ον
(prob. onomatop., descriptive of unintelligible sounds),
[in LXX: Ps 113 (114):1 (לעז), Ez 21:31 (36) (בּער), II Mac 2:21 4:25 10:4, III Mac 3:24*;]
barbarous, barbarian, strange to Greek language and culture (and also, after the Persian war, with the added sense of brutal, rude): Ac 28:2, 4, Ro 1:14, I Co 14:11, Col 3:11 (v. Lft., in l., and Notes, 249).†
βάρβαρος, -ov ; 1. prop. one whose speech is rude, rough, harsh, as if repeating the syllables βαρβάρ (cf. Strabo 14, 2, 28 p.662; ὠνοματοπεποίηται ἡ λέξις, Etym. Magn. [188,11 (but Gaisf. reads Bpayyos for βάρβαρος) ; cf. Curtius § 394; Vanicek p. 561]); hence 2. one who speaks a foreign or strange language which is not understood by another (Hdt. 2, 158 βαρβάρους πάντας οἱ Αἰγύπτιοι καλέουσι τοὺς μὴ σφίσι ὁμογλώσσους, Ovid. trist. 5, 10, 37 barbarus hic ego sum, quia non intelligor ulli) ; so 1 Co. xiv. 11. 3. The Greeks used BapBapos of any foreigner ignorant of the Greek language and the Greek culture, whether mental or moral, with the added notion, after the Persian war, of rudeness and brutality. Hence the word is applied in the N. T., but not reproachfully, in Acts xxviii. 2, 4, to the inhabitants of Malta [i. e. Μελίτη, q- v-], who were of Phenician or Punie origin; and to those…
Read the full entry →βάρβαρος. For the contrast with "EAAnv see OG/S 765%° (iii/B.C.) αὐτὸς δὲ ἀντετά[ξ]ατο πρὸς τοὺς βαρβάρους ἀ[τ]ιμ[ἀζοντάς τε ἡμᾶς] .. - καὶ εἰς τοὺς “Ελληνας [παρανομοῦντας ;, cf. 15, 19, 21, 32. 74, 7631 (letter of Eumenes II., ii/B.c.) ἀναδείξας ἐμαυτὸν εὐεργέτην τῶν Ἑλλήνων πολλοὺς μὲν καὶ μεγάλους ἀγῶνας ὑπέστην πρὸς τοὺ[5] BapBapovs—apparently the Galatae, see Dittenberger’s note, and for a similar reference Magn 46°. Berber is used in the same way by Egyptians to denote non-Egyptian peoples. In P Lond 4105 (¢. A.D. 346) (= II. p. 298) a mother beseeches Abinnaeus to release | from service her son—amfAOev οὖν μετὰ τὸν βάρβαρον. P Par 10®(p.c. 145) tells of a Syrian slave ἐστιγμένος τὸν δεξιὸν καρπὸν γράμμασι βαρβαρικοῖς. presumably Syrian. The more ethical sense of the word (as Ezra 2131(36}) may be | illustrated from Aristeas 122 τὸ τραχὺ καὶ βάρβαρον τῆς…
Read the full entry →βάρβαρος (barbaros) — barbarian.
βάρβᾰρος, ον,
barbarous, i.e. non-Greek, foreign, not in [Refs 8th c.BC+]; especially as substantive βάρβαροι, οἱ, originally all non-Greek-speaking peoples, then specially of the Medes and Persians, [Refs 5th c.BC+]; β. πόλεμον war with the barbarians, [Refs 5th c.BC+]; ἡ βάρβαρος (i.e. γῆ), opposed to αἱ Ἑλληνίδες πόλεις, [Refs 5th c.BC+] adverb -ρως, opposed to Ἑλληνικῶς,[Refs 3rd c.AD+]
2. especially of language, φωνὴ β. [Refs 5th c.BC+]; συλλραφαί[Refs 4th c.BC+]; of birds, [Refs 5th c.BC+] adverb, βαρβάρως, ὠνόμασται have foreign names, [Refs 1st c.BC+]
3. Grammars, of bad Greek, [Refs 2nd c.AD+]; τὸ β., of style, opposed to Ἑλληνικόν, [Refs 2nd c.AD+]
βάρβαρος
barbaros
of uncertain derivation; a foreigner (i.e.
non-Greek):--barbarian(-rous).
βάρβαρος, ου, ὁ
Adj
a foreigner who speaks neither Greek nor Latin
βάρβαρος barbaros 6x
pr. one to whom a pure Greek dialect is not native; one who is not a proper Greek, a barbarian, Rom. 1:14; Col. 3:11; Acts 28:2, 4; a foreigner speaking a strange language, 1 Cor. 14:11*
βάρβαρος deriv. uncertain barbarous, i. e. not Greek, foreign, known to Hom., as appears from the word βαρβαρόφωνος in Il.:—as Subst. βάρβαροι, οἱ, originally all that were not Greeks, specially the Medes and Persians, Hdt., attic: so the Hebrews called the rest of mankind Gentiles. From the Augustan age however the name was given by the Romans to all tribes which had no Greek or Roman accomplishments.
after the Persian war the word took the sense of outlandish, ἀμαθὴς καὶ βάρβαρος Ar.; βαρβαρώτατος id. Ar., Thuc.
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
6 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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
ἐκεῖνα δ’ ἡμᾶς οὐ παρακαλεῖ μὴ λίαν τοῖς ἀφανέσι προπιστεύειν, ἃ σχεδὸν κατὰ πᾶσαν τὴν οἰκουμένην ἀνακέχυται κοινὸν Ἕλλησιν ὁμοῦ καὶ βαρβάροις ἐπάγοντα τὸν ἐκ τοῦ κρίνειν ὄλισθον;
μαρτυροῦσι δέ μου τῷ λόγῳ πάντες οἱ παρʼ Ἕλλησι καὶ βαρβάροις συγγραψάμενοι τὰς ἀρχαιολογίας·
γινομέν ας τῷ τινας … … των σχῆμα ὑποδυομένους … … κα, ἅπερ καὶ Βάρβαρος ὁ ἡγεμων … … , ὅτι μηδενὶ ἐν φαινόλῃ περιπατεῖν ἐν τοῖς νομοῖς πλὴν
κομίζοιεν ἐξ ἐμῆς ὑπογραφῆς ἀσφαλέστερον αὐτοῖς παρέχητε παραπομπὰς πρὸς τὸ μηδεμίαν ἀφορμὴν γενέσθαι τοῖς βαρβάροις τοῦ κακόν τι ποιῆσαι· ταύτην μου τὴν ἐπιστολὴν ἀναγνόντες ἀπὸ πραισιδίου εἰς πραισίδιον μέχρι
Δομίτιος Φαννιανὸς κα Γερμανὸς πράκτορες ἀργυρικῶν Ἐλεφαντίνης. διέγραψεν Βάρβαρος Πνεχεύβιος μητρὸς Σοῆρις ῥυπαρὰς δραχμὰς δ ὑπὲρ μερισμῶν ιγ ἔτους Ἀντωνίνου Καίσαρος τοῦ κυρίου
σοφός is an adjective meaning wise or skilled, derived from a root suggesting clarity. It encompasses a range of meanings from practical wisdom in daily life to learnedness in the arts and sciences. In the New Testament, it describes various figures, including Jewish teachers (Matthew 11:25) and Christian leaders (Matthew 23:34). The lexicons agree on its general application but vary in nuance regarding its philosophical implications.
σοφός, -ή, -όν
[in LXX chiefly for חָכָם ;]
skilled, clever, wise, whether in handicraft, the affairs of life, the sciences or learning: Ro 16:19, I Co 3:10; of the learned, Ro 1:14, 22, I Co 1:19, 20, 26, 27 3:18-20; of Jewish teachers, Mt 11:25, Lk 10:21; Christian, Mt 23:34; of those endowed with practical wisdom, I Co 6:5, Eph 5:15, Ja 3:13; of God, Read the full entry →
σοφός, -7, -dv, (akin to σαφής and to the Lat. sapio, sapiens, sapor, ‘to have a taste’, etc.; Curtius § 628; [Vanitek p. 9917), Sept. for ὉΞΠ; [fr. Theogn., Pind., Aeschyl. down]; wise, i. e. a. skilled, expert: εἴς τι, Ro. xvi. 19; of artificers (cf. Grimm, Exeg. Hdbch. on Sap. [vii. 21] p. 151): ἀρχιτέκτων, 1 Co. iii. 10; Is. iii. 3, (δημιουργός. of God, Xen. mem. 1, 4, 7). b. wise, i.e. skilled in letters, cultivated, learned: Ro. i. 14, 22; of the Greek philosophers (and orators, see σοφία, a.), 1 Co. i. 19 sq. 26 54.; iii. 18 sq. [20]; of the Jewish theologians, Mt. xi. 25; Lk. x. 21; of Christian teachers, Mt. xxiii. 34. c. wise in a practical sense, i. 6. one who in action is governed by piety and integrity: Eph. y. 15; Jas. iii.13; and accordingly is a suitable per son to settle private quarrels,1Co.vi.5. d. wise in a philosophic sense, forming the best plans and using the best…
Read the full entry →σοφός (sophos) — wise.
σοφός, ή, όν,
skilled in any handicraft or art, clever, ἁρματηλάτας σ. [Refs 5th c.BC+]; of a sculptor, [Refs 5th c.BC+]; even of hedgers and ditchers, [Refs]; but in this sense mostly of poets and musicians, [Refs 5th c.BC+]; ἐν κιθάρᾳ σ. [Refs 5th c.BC+]; τὴν τέχνην -ώτερος[Refs 5th c.BC+]; γλώσσῃ σ. [Refs 5th c.BC+]
2. clever in practical matters, wise, prudent, ὁ χρήσιμ᾽ εἰδώς, οὐχ ὁ πόλλ᾽ εἰδώς, σ. [Refs 4th c.BC+]; especially statesmanlike, in which sense the seven Sages were so called, [Refs 4th c.BC+]: hence, shrewd, worldly-wise, [Refs 6th c.BC+]; πολλὰ σ. [Refs 4th c.BC+]; ἃ δεῖ σ. [Refs 5th c.BC+]: even of animals, [Refs 5th c.BC+]; σ. πειθώ [Refs 5th c.BC+]; εὐβουλία [Refs 4th c.BC+]. my little trick, [Refs 5th c.BC+]; your clever notion, [Refs]; τἀπ᾽ ἐμοῦ σοφά, δάκρυα my tears, all…
σοφός
sophos
akin to saphes (clear); wise (in a most general application):--wise.
Compare 5429.
see GREEK for 5429
σοφός, ή, όν
Adj
wise
σοφός sophos 20x
wise generally, 1 Cor. 1:25; shrewd, clever, Rom. 16:19; 1 Cor. 3:10; 6:5; learned, intelligent, Mt. 11:25; Rom. 1:14, 22; 1 Cor. 1:19, 20, 26, 27; 3:18; in NT divinely instructed, Mt. 23:34; furnished with Christian wisdom, spiritually enlightened, Jas. 3:13; all wise, Rom. 16:27; 1 Tim. 1:17; Jude 25
σοφός σοφός, ή, όν properly, skilled in any handicraft or art, cunning in his craft, Theogn., etc; of a charioteer, Pind.; of poets and musicians, id. Pind.; of a soothsayer, Soph., etc.
clever in matters of common life, wise, prudent, shrewd, ς. ἄνδρες Θεσσαλοί shrewd fellows, the Thessalians! Hdt.; πολλὰ σοφός Aesch.; μείζω σοφίαν σοφός Plat., etc.; τῶν σοφῶν κρείσσω better than all craft, Soph.; σοφόν [ἐστι] c. inf., Eur.
skilled in the sciences, learned, profound, wise, id. Eur., Plat., etc.; hence, ironically, abstruse, obscure, Ar., etc.
pass., of things, cleverly devised, wise, Hdt., etc.; σοφώτερ᾽ ἢ κατ᾽ ἄνδρα συμβαλεῖν things too clever for man to understand, Eur.
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
21 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 20 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 90 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.
διό μοι δοκοῦσιν οἱ τὰ ὀνόματα τοῖς πράγμασιν ἐξ ἀρχῆς ἐπιφημίσαντες ἅτε σοφοὶ καλέσαι τὸν ἀριθμὸν ἑπτὰ ἀπὸ τοῦ περὶ αὐτὸν σεβασμοῦ καὶ τῆς προσούσης σεμνότητος·
καὶ ταῦθʼ ἅμα λέγων κελεύει τοὺς ἱερεῖς τὰς αὐτὰς ὄψεις αὐτῷ παρασχεῖν ὁρᾶν, ὡς Αἰγυπτίων σοφῶν ὄντων καὶ περὶ τὴν τούτων ἐπιστήμην, καὶ ὅτι μὴ μόνος αὐτὸς ἔμπειρος ὢν εἰς θεὸν δύναται τὸ ἐν αὐτῇ παράδοξον ἀναφέρων πιθανὸς ὥσπερ ἀπαιδεύτοις ὑπάρχειν.
εὐλογητὸς ὁ κύριος ἡμῶν, ἀδελφοί, ὁ σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ: λέγει γὰρ ὁ προφήτης παραβολὴν κυρίου: τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ;
ιε τρίτη πόσις Θευξου … Λυσίμαχος σοφός Σεφθάϊς ἐναγωγὸς ε … Ἰώσηπος ἱερεὺς εν … γίνονται Α ιϛ τετάρτη πόσις Θημᾶς
A Διόδοτος Νωρβανᾶς Κλαρᾶς ἐπακολουθοῦντος Γαίου Ἰουλίου Σαλουίου Μητόκῳ σιτολόγωι χαίρειν· μέτρησον Σόφῳ συνδούλῳ ὑπὲρ μηνὸς Σεβαστοῦ καὶ Φαῶφι καὶ Νέου Σεβαστοῦ καὶ Χοιὰχ μηνῶν δ πυροῦ
Ἰουλίου Σαλουίου σιτολόγωι χαίρειν· μέτρησον ἐμοὶ ὑπὲρ μηνὸς Τῦβι πυροῦ ἀρτάβην μίαν α καὶ Σόφῳ ὁμοίως ὑπὲρ τοῦ αὐτοῦ μηνὸς α. ἔτους ιβ Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
227 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 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀνόητος (*anoetos*) is composed of a negative prefix and a root meaning 'to think.' It covers meanings such as 'unintelligent,' 'foolish,' and 'not understood.' The New Testament uses it in several passages, including Luke 24:25 and Romans 1:14. Some sources note its use in contexts implying a lack of understanding or sensibility.
ἀ-νόητος, -ov, (νοητός fr. νοέω) ; 1. not understood, unintelligible ; 2. generally active, not understanding, unwise, foolish: Ro.i.14 (opp. to σοφοί) ; Lk. xxiv. 25; Gal. iii. 1, 3; Tit. iii. 3. ἐπιθυμίαι ἀνόητοι, 1 Tim. vi. 9. (Proy. xvii. 28; Ps. xlviii. (xlix.) 13; and often in Attic writ.; [ef. Trench § lxxv.; Ellic. on Gal. iii. 1; Schmidt ch.147 § 20].)
ἀνόητος. The adv. is supplied by the editors in the Hadrian letter, P Fay 194 (ii/A.D.), οὔτε ἀνοήτως ἀπαλλάσσομαι τοῦ > , ανοίγω βίο[υ]. It is current in MGr, meaning ‘ unreasonable ” (Thumb).
ἀνόητος (anoētos) — foolish.
ἀνό-ητος, ον,
not thought on, unheard of, ἄφραστ᾽ ἠδ᾽ ἀνόητα[Refs]
2. not within the province of thought, νοήματα ὄντα ἀνόητα εἶναι[Refs 5th c.BC+]; not the object of thought, unthinkable, [Refs 3rd c.AD+]adverb -τως without discursive thought, of vision, βλέψαι ἀ.[Refs]
II. active, not understanding, unintelligent, senseless, silly, [Refs 5th c.BC+]; ὦ ἀνόητοι oh fools! [Refs 5th c.BC+]; opposed to προνοητικός, [Refs 5th c.BC+]: comparative -ότερος[Refs 2nd c.AD+]; τὸ ἀ., opposed to τὸ νοῦν ἔχον, [Refs 5th c.BC+]
II. b with genitive, not understanding, θεοῦ[Refs 2nd c.AD+]
II.2. of acts, thoughts, etc., ἀ. γνῶμαι[Refs 5th c.BC+]; οἴνου.. καὶ τῶν ἄλλων ἀνοήτων and all other follies, [Refs]
ἀνόητος
anoetos
from 1 (as a negative particle) and a derivative of 3539;
unintelligent; by implication, sensual:--fool(-ish), unwise.
see GREEK for 1
see GREEK for 3539
ἀνόητος, ον
Adj
foolish, thoughtless
ἀνόητος anoētos 6x
inconsiderate, unintelligent, unwise; Lk. 24:25; Rom. 1:14; Gal. 3:1, 3; Tit. 3:3; brutish, 1 Tim. 6:9
ἀνόητος not thought on, unheard of, Hhymn.
not within the province of thought, unintelligent, Plat.
act. not understanding, unintelligent, Lat. ineptus, Hdt., attic; ὠνόητε oh you fool, Ar.; ἀνόητα follies, id. Ar.:—adv. -τως, Plat., etc.
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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
ἣν καθ’ ἑαυτῶν λελήθαμεν οἱ ἀνόητοι γεωργοῦντες, ἧς τὸν καρπὸν ἐσθίομέν τε καὶ πίνομεν εἰς ἑκάτερον τροφῆς κατατάττοντες εἶδος, ἧς ὡς ἔοικεν οὐκ ἐφ’ ἡμισείᾳ τῇ βλάβῃ ἀλλ’ ἀρτίῳ καὶ ὁλοκλήρῳ καὶ παντελεῖ μεταποιούμεθα.
ἐτελεύτησε δὲ βιώσας ἔτη πεντήκοντα καὶ ἑπτὰ βασιλεύσας δʼ αὐτῶν ἑπτακαίδεκα, τὸν τρόπον ἀλαζὼν ἀνὴρ καὶ ἀνόητος καὶ διὰ τὸ μὴ προσέχειν τοῖς πατρῴοις φίλοις τὴν ἀρχὴν ἀπολέσας·
μᾶλλον ἀνθρώποις ἄφροσι καὶ ἀνοήτοις καὶ ἐπαιρομένοις καὶ ἐγκαυχωμένοις ἐν ἀλαζονείᾳ τοῦ λόγου αὐτῶν προσκόψωμεν ἢ τῷ θεῷ.
πληροφορῆσαι, πίστευσον· οὐδὲν τῶν λεχθέντων ὑμῖν ἐστιν ἀληθὲς πλὴν ὡς μῶρος καὶ παιδίον καὶ ἀνόητος· αὐτὸς ἔγραψέν μοι ἐπιστολὴν πρέπουσανπρέπουσαν τῇ ὄψει αὐτοῦ καὶ τῇ φρονήσει τῇ ματαίᾳ· καὶ
The Greek word ὀφειλέτης (i.e., *opheiletēs*) means 'debtor' and is derived from ὀφείλω (i.e., *opheilō*). It covers a range of meanings from a person who owes money to one bound by obligations or duties, including moral transgressions against God. In the New Testament, it appears in contexts relating to financial debts (Mt 18:24) and moral obligations (Mt 6:12, Lk 13:4).
ὀφειλέτης, -ov, 6, (ὀφείλω), one who owes another, a deblor: prop. of one who owes another money (Plat. lege. 5, 736d.; Plut.; al.); with a gen. of the sum due, Mt. xviii. 24. Metaph. a. one held by some obligation, bound to some duty: ὀφειλέτης εἰμί, i. q. ὀφείλω, foll. by an inf., Gal. v. 3 (Soph. Aj. 590); ὀφειλ. εἰμί τινος, to be one’s debtor i.e. under obligations of gratitude to him for favors received, Ro. xv. 27; τινί (dat. commodi), to be under obligation to do something for some one, Ro. i. 14; viii. 12. b. one who has not yet made amends to one whom he has injured: Mt. vi. 12; in imitation of the Chald. 3°n, one who owes God penalty or of whom God can demand punishment as something due, i. e. a sinner, Lk. xiii. 4.
ὀφειλέτης. In a Christian amulet of ¢. vi/a.D., BGU III. 954398. (= Selections, p. 133 f.) the petition of the Lord’s Prayer is found in the form—&des ἡμῖν τὰ ὀφειλ[ ἡματα ἡμῶν [κα]θὰ καὶ ἡμεῖς ἀφεί --ο-- [μεν] τοῖς ὀφει[λέταις ἡμῶν. On the frequency of the metaphor in Rom, see Ramsay Lue, p. 286.
ὀφειλέτης (opheiletēs) — debtor.
ὀφειλ-έτης, ου, ὁ,
debtor, τινι [Refs 5th c.BC+]; ὀ. εἰμί with infinitive, I am under bond to.., [NT+5th c.BC+]: —feminine ὀφειλ-έτις, ιδος, [Refs 5th c.BC+]
ὀφειλέτης
opheiletes
from 3784; an ower, i.e. person indebted; figuratively, a delinquent;
morally, a transgressor (against God):--debtor, which owed, sinner.
see GREEK for 3784
ὀφειλέτης, ου, ὁ
n.m.
a debtor, sinner
ὀφειλέτης ὀφειλέτης, ου, ὁ, ὀφείλω a debtor, τινί Plat.: ὀφ. εἰμί, c. inf., I am under bond to do a thing, Soph.:—fem. ὀφειλέτις, ιδος, Eur.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Debtor
Various regulations as to the relation between debtor and creditor are laid down in the Scriptures.
(1.) The debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (Deut. 24:10, 11).
(2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Ex. 22:26, 27).
(3.) A debt could not be exacted during the Sabbatic year (Deut. 15:1-15).
For other laws bearing on this relation see Lev. 25:14, 32, 39; Matt. 18:25, 34.
[LOAN]
One under obligations, whether pecuniary or moral, Mt 23:16 Ro 1:14 Ga 5:3. If the house, cattle, or goods of a Hebrew would not meet his debts, his land might be appropriated for this purpose until the year of Jubilee, or his person might be reduced into servitude till he had paid his debt by his labor, or till the year of Jubilee, which terminated Hebrew bondage in all cases, Le 25:29-41 2Ki 4:1 Ne 5:3-5.
→ LAWS CONCERNING Ex 21:2-6; 22:10-15; Le 25:14-17,25-41,47-55; Ne 10:31; Mt 5:25,26,40; 18:25
→ UNCLASSIFIED SCRIPTURES RELATING TO 2Ki 4:1-7; Ne 5:3-5; Job 20:18,19; Mt 18:23-33; Lu 20:9-16
See CREDITOR
See DEBT
See SURETY
7 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.
← 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
ἀλλ’ ὅμως ἀναδραμοῦσαι (τὸ γὰρ ἁμάρτημα μέχρι νῦν ἐστιν ἰάσιμον) ἴτε μετὰ σπουδῆς καὶ καλεῖτε ξενίων μὲν πρότερον αὖθις δὲ καὶ ἀμοιβῆς (ὀφείλεται γὰρ αὐτῷ χάρις) μεθέξοντα.“
τὸ γὰρ αὔθαδες οὐκ ἂν εἴη παρʼ αὐτοῖς, εἰ τοῦτο πεισθεῖεν, ὅτι μὴ μόνοις μηδʼ ἐξ ἀνάγκης ἡ διαδοχὴ τῆς βασιλείας ὀφείλεται.
Καὶ οἱ πρεσβύτεροι δὲ εὔσπλαγχνοι, εἰς πάντας ἐλεήμονες, ἐπιστρέφοντες τὰ ἀποπεπλανημένα, ἐπισκεπτόμενοι πάντας ἀσθενεῖς, μὴ ἀμελοῦντες χήρας ἢ ὀρφανοῦ ἢ πένητος ἀλλὰ προνοοῦντες ἀεὶ τοῦ καλοῦ ἐνώπιον θεοῦ καὶ ἀνθρώπων, ἀπεχόμενοι πάσης ὀργῆς,…
ὀφείλεται εἰς Φαῶφι τοῦ ιβ ἔτους Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος Φιλαδελφείας· ιβ ἔτους
1 παρὰ Νεμίωνος λογευτοῦ λαογραφίας Φιλαδελφείας. ὀφείλεται εἰς Ἐπὶφ τοῦ β ἔτους Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ αὐτοκράτορος πρώτου ἔτους ἀπόρων
δαπάνης ἀποτάκτου αἰγιαλοῦ κατὰ μηδὲν … … υμ … … … κ … … οφειλεται καὶ οἱ συνγεωργοὶ ὑμῶν ὑπὲρ τῶν ἀνὰ χεῖρα ἐτῶν, ἐὰν φαίνηται ἐπισχεῖν. … αχ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο