Romans 1:30 — Word Study
N1904καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
BSAslanderers,katalalos△ [backbiters, evil-speakers] hateful to God,theostugēs△ [hateful to God, impious] insolenthubristēs [violent] arrogant,huperēphanos [proud, haughty] boastful,alazōn [braggarts, given to loud talk] inventorsepheuretēs△ [devise, contrive] of evil things,kakos [worthless, depraved things] to parentsgoneus [fathers and mothers] disobedient,apeithēs [are disobedient to, rebel against]
| Greek | English | Parsing |
|---|---|---|
| καταλάλους, | slanderers, | Adjective, accusative, plural |
| θεοστυγεῖς, | hateful to God, | Adjective, accusative, plural |
| ὑβριστάς, | insolent | Noun, accusative, plural |
| ὑπερηφάνους, | arrogant, | Adjective, accusative, plural |
| ἀλαζόνας, | boastful, | Noun, accusative, plural |
| ἐφευρετὰς | inventors | Noun, accusative, plural |
| κακῶν, | of evil things, | Adjective, genitive, plural |
| γονεῦσιν | to parents | Noun, dative, plural |
| ἀπειθεῖς, | disobedient, | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents. |
| KJV | Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, |
| ASV | backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, |
| YLT | evil-speakers, God-haters, insulting, proud, boasters, inventors of evil things, disobedient to parents, |
| WEB | backbiters, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents, |
| BBE | Hated by God, full of pride, without respect, full of loud talk, given to evil inventions, not honouring father or mother, |
Where they part company is καταλάλους — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate phrases that elaborate on the actions and behaviors described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
3 of 9 occur nowhere else in the New Testament — words 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 — Romans 1:30
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 — Moral Decline of Humanitygenerated
Romans 1:30 describes a list of vices that mark a society turned away from God. Paul emphasizes the moral failures of those who have rejected divine truth, leading to a range of sinful behaviors. This passage serves as a stark warning against the consequences of sin and the importance of adhering to God's standards.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:23 | As the north wind brings forth rain, so a backbiting tongue brings angry looks. |
| 2 | Romans 8:7–8 | because the mind of the flesh is hostile to God: It does not submit to God’s law, nor can it do so. |
| 3 | Numbers 10:35 | Whenever the ark set out, Moses would say, “Rise up, O LORD! May Your enemies be scattered; may those who hate You flee before You.” |
| 4 | Deuteronomy 7:10 | But those who hate Him He repays to their faces with destruction; He will not hesitate to repay to his face the one who hates Him. |
| 5 | 2 Chronicles 19:2 | Jehu son of Hanani the seer went out to confront him and said to King Jehoshaphat, “Should you help the wicked and love those who hate the LORD? Because of this, the wrath of the LORD is upon you. |
The Treasury of Scripture Knowledge — 37 references, hung on the phrase they belong to
The Key Word — καταλάλους, katalalosgenerated
The word καταλάλος is an adjective that means slanderous or backbiting. It is derived from the prefix κατά (against) and a root meaning to talk, indicating speech that harms others. In this verse, it describes people who engage in harmful speech, often intending to damage reputations.
This term is used in Romans 1:30 to highlight the moral decay present in society. It reflects a broader pattern of behavior where individuals speak negatively about others, contributing to a culture of distrust and animosity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'slanderers, God-haters, insolent, arrogant, and boastful.' This wording is consistent across several translations, including the KJV and ASV, which use 'backbiters' and 'hateful to God' respectively.
However, there are differences in how certain terms are translated. For example, BSB uses 'slanderers' while the KJV opts for 'backbiters.' Additionally, 'arrogant' is used in the BSB, while 'proud' appears in the KJV.
Sentence Structuregenerated
The main verb in the verse is implied, with a series of adjectives and nouns that describe the subjects. The structure lists various attributes of those who have turned away from God, emphasizing their sinful nature.
Each descriptive term functions to characterize the subjects, creating a vivid picture of moral failure. The phrases are grouped together to illustrate the collective impact of these behaviors on society.
Septuagint Backgroundgenerated
καταλάλος does not appear in the Septuagint but aligns with the Hebrew concept of slander found in passages that discuss the consequences of harmful speech.
The moral implications of slander are echoed in the Old Testament, where similar behaviors are condemned, reinforcing the continuity of this theme throughout Scripture.
In plain words — the whole versegenerated
Romans 1:30 lists various negative traits of people who reject God, including being slanderers, God-haters, and disobedient to parents. This verse highlights the moral decline and the consequences of turning away from God.
Frequently Asked Questionsgenerated
A slanderer is someone who speaks negatively about others, often with the intent to harm their reputation, as seen in Romans 1:30.
Disobedience to parents reflects a breakdown of family values and authority, which is indicative of a larger moral decline in society.
This verse illustrates the consequences of rejecting God and the resulting moral decay, which is a central theme in Paul's letter to the Romans.
The list serves as a warning about the dangers of turning away from God and the impact of sinful behaviors on both individuals and society.
Reflection Questionsgenerated
- In what ways do I see slander affecting relationships in my life?
- How can I cultivate a more respectful attitude towards my parents?
- What steps can I take to avoid the negative behaviors listed in this verse?
- How does understanding these vices help me in my walk with God?
The early church on this verse — how the Fathers read it
Early church writers reference Romans 1:30 to address moral issues and the consequences of sinful behavior. Their insights help deepen our understanding of the text.
Wherefore, although there have been found: some among our colleagues, dearest brethren, who think that the godly discipline may be neglected, and who rashly hold communion with Basilides and Martialis,Early Church Fathers on Romans 1 →
"Whisperers, backbiters, haters of God, despiteful," and classing things which to many seem indifferent among his charges, he further strengthens his accusation, going up to the stronghold of their wickednesses,Early Church Fathers on Romans 1 →
The Scriptures link slander to idolatry by stipulating the same penalty for it—destruction. The haughty are those who want to be more than they are. The devil was like this, and so destroyed himself.Early Church Fathers on Romans 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 1:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBackbiters,.... Who more publicly defamed the characters of their neighbours, and hurt their good name, credit and reputation, though behind their backs: haters of God; some read it, "hated of God";
Read John Gill on Romans 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBackbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Backbiters , [ katalalous (G2637)] - rather, 'slanderers'. The former word refers to secret, this to open slander.
Read Robert Jamieson on Romans 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaters of God; the original word hath a passive termination, and therefore some read it, hated of God. But words passive are sometimes actively taken: see . And the apostle here intendeth a catalogue of the Gentiles’ sins, whereof this was one: see . Despiteful; or, injurious. Inventors of evil things; they were not contented with old usual evils, but they invented new; whether we refer this to evils of pain, or evils of sin, we may find examples thereof amongst the heathen. Phalaris propounded a reward to him that could devise a new torment; and Sardanapalus offered rewards to such as could find out new venereal pleasures. Disobedient to parents, either natural or political.
Read Matthew Poole on Romans 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Ver. 30. Haters of God] And so God-murderers, 1 John 3:15.
Read John Trapp on Romans 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Haters of God.—Rather, perhaps, hated by God. There seem to be no examples of the active sense. The Apostle apparently throws in one emphatic word summing up the catalogue as far as it has gone; he then resumes with a new class of sins. Hitherto he has spoken chiefly of sins of malice, now he turns to sins of pride. Despiteful, proud, boasters.—The three words correspond to the distinction between act, thought, and word. The first implies distinctly insolence in outward bearing; it is the word translated “injurious” in 1 Timothy 1:13. The second is a strong self-esteem mixed with contempt for others. (See 2 Timothy 3:2.) The third is used especially of boastfulness or braggadocio in…
Read Charles John Ellicott on Romans 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Backbiters] καταλαλους, from κατα, against, and λαλεω, I speak; those who speak against others; false accusers, slanderers. Haters of God] θεοστυγεις, atheists, contemners of sacred things, maligners of providence, scorners, c. All profligate deists are of this class and it seems to be the finishing part of a diabolic character. Despiteful] υβριστας, from υβριζω, to treat with injurious insolence; stormy, boisterous; abusing both the characters and persons of those over whom they can have any power. Proud] υπερηφανους, from υπερ, above or over, and φαινω, I show or shine. They who are continually exalting themselves and depressing others; magnifying themselves at the expense of…
Read AdamClarke on Romans 1 →CambridgeThe Cambridge Bible for Schools and Colleges30. backbiters] Rather, evil speakers, without the special notion of speaking in the absence of the person attacked.haters of God] The Gr., by formation and classical usage, should rather mean hateful to God; men whose character is peculiarly abhorrent to Him. Similar words or phrases were familiar at Athens to denote defiant evil; and this would well suit the two words here following.disobedient to parents] A symptom of deep moral and social disorder. Parental authority stands in the Decalogue among the great foundations of virtue and duty; and our Lord Himself is significantly said (Luke 2:51) to have been “subject” to Joseph and Mary.
Read Cambridge on Romans 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBackbiters - Those Who calumniate, slander, or speak ill of those who are absent. Whisperers declare secretly, and with great reserve, the supposed faults of others. Backbiters proclaim them publicly and avowedly.
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
slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents.
backbiters, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents,
slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents.
slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,
Tyndale line
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents,
backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents,
Backbiters, haters of God, despiteful, proud, boasters, inventers of evil things, disobedient to parents,
Backbiters, haters of God, doers of wrong, proude, boasters, inuenters of euil things, disobedient to parents, without vnderstanding, couenant breakers, without naturall affection, such as can neuer be appeased, mercilesse.
Strictly literal
back-biters, hateful to God, insolent, proud, boasters, inventors of evil things, disobedient to parents,
evil-speakers, God-haters, insulting, proud, boasters, inventors of evil things, disobedient to parents,
evil-speakers, God-haters, insulting, proud, boasters, inventors of evil things, disobedient to parents,
slanderers, haters of God, insolent, arrogant, boastful, inventing ways of doing evil; they are disobedient to parents.
From the Latin
Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
Simplified
They're back-stabbers and God-haters. They're arrogant, proud, and boastful. They devise new ways of sinning. They rebel against their parents.
Hated by God, full of pride, without respect, full of loud talk, given to evil inventions, not honouring father or mother,
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.
detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܪܛܢܐ ܘܡܐܟܠܩܪܨܐ ܘܣܢܝܐܝܢ ܠܐܠܗܐ ܡܨܥܪܢܐ ܚܬܝܪܐ ܫܒܗܪܢܐ ܡܫܟܚܝ ܒܝܫܬܐ ܚܣܝܪܝ ܪܥܝܢܐ ܕܠܐܒܗܝܗܘܢ ܠܐ ܡܬܛܦܝܣܝܢ
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.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
The standard critical text of the New Testament.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
The previous edition, still widely cited.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
The Society of Biblical Literature edition, freely licensed.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
The edition that turned scholarship toward the earliest manuscripts.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
An independent critical text built from the oldest witnesses then known.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
A recent critical edition following documentary evidence closely.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
The reading of the majority of surviving manuscripts.
καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,
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 1:30
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.
κατάλαλος is a noun meaning a slanderer or defamer, derived from the prefix κατά (against) and a root meaning to talk. It is used in Romans 1:30 and is synonymous with terms like backbiter and whisperer. The entries consistently describe it as slanderous, with no significant disagreement among the lexicons.
*† κατά-λαλος, -ου, ὁ,
a railer, defamer: Ro 1:30.†
SYN.: (ψιθυριστής), a whisperer (v. Tr., Syn., § cvii, 15; Lft., Notes, 256).
κατά-λαλος, -ov, 6, a defamer, evil speaker, [A. V. backbiters]: Ro. i. 30. (Found nowhere else [Herm. sim. 6, 5, 5; also as adj. 8, 7, 2; 9, 26, 7].)
κατάλαλος (katalalos) — slanderous.
κατάλᾰλ-ος, ὁ,
slanderer, Ep. Rom. 1.30, [Refs]
κατάλαλος
katalalos
from 2596 and the base of 2980; talkative against, i.e. a
slanderer:--backbiter.
see GREEK for 2596
see GREEK for 2980
κατάλαλος, ον
Adj
slanderous, back-biting
κατάλαλος katalalos 1x
slanderous; a detractor, slanderer, Rom. 1:30*
κατάλαλος κατά-λα^λος, ὁ, a slanderer, NTest.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Πᾶσα, φησί, πρᾶξις τρυφή ἐστι τῷ ἀνθρώπῳ, ὃ ἐὰν ἡδέως ποιῇ: καὶ γὰρ ὁ ὀξύχολος τῷ ἑαυτοῦ πάθει τὸ ἱκανὸν ποιῶν τρυφᾷ: καὶ ὁ μοιχὸς καὶ ὁ μέθυσος καὶ ὁ κατάλαλος καὶ ὁ ψεύστης καὶ ὁ πλεονέκτης καὶ ὁ ἀποστερητὴς καὶ ὁ τούτοις τὰ ὅμοια ποιῶν ἰδίᾳ νόσῳ…
The Greek word θεοστυγής (theostugēs) is built from θεός (God) and στυγέω (to hate). It describes someone who is hateful to God or impious, appearing in Romans 1:30. The lexicons note a possible active sense, meaning 'hating God,' but this interpretation varies among sources.
* θεοστυγής, -ές
(< θεός, στυγέω),
passive, as freq. in cl., hateful to God: Ro 1:30 (R, txt., cf. Lit., Notes, 256).
Active, hating God: Ro 1:30 (R, mg., cf. ICC, in l.).†
θεοστυγής, -ἐς, (θεός and στυγέω ; cf. θεομισής, θεομυσής, and the subst. θεοστυγία, omitted in the lexx., Clem. Rom. 1 Cor. 35, 5), hateful to God, exceptionally impious and wicked; (Vulg. deo odibilis) : Ro.i. 80 (Eur. Troad. 1213 and Cyclop. 396, 602; joined with ἄδικοι in Clem. hom. 1, 12, where just before occurs οἱ θεὸν μισοῦντες). Cf. the full discussion of the word by I’ritzsche, Com. on Rom. i. p. 84 sqq.; [and see W. 53 sq. (53) ].
θεοστυγής (theostugēs) — God-hating.
θεο-στῠγής, ές,
hated of the gods, [Refs 5th c.BC+]; hated of God, [NT] (where some take it active, hating God).
θεοστυγής
theostuges
from 2316 and the base of 4767; hateful to God, i.e. impious:--hater
of God.
see GREEK for 2316
see GREEK for 4767
θεοστυγής, ές
Adj
hating God, hateful to God
θεοστυγής theostygēs 1x
God-hated; in NT a hater and despiser of God, Rom. 1:30*
θεοστυγής θεο-στυ^γής, ές στύγος hated of the gods, Eur.: hated of God, NTest.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ὑβριστής (i.e., *hubristēs*) refers to a violent or insolent person, often characterized by outrageous disregard for others' rights. It is derived from the verb ὑβρίζω and appears in the New Testament in Romans 1:30 and 1 Timothy 1:13, where it is translated as 'injurious' or 'insulting.' The term encompasses a range of meanings, including overbearing and wanton behavior.
THESE words occur all of them together at Rom. i. 30, though in an order exactly the reverse from that in which I have found it convenient to take them. They constitute an interesting subject for synonymous discrimination. ᾿Αλαζών, occurring thrice in the Septuagint (Hab. ii. 5; Job xxviii. 8; Prov. xxi. 24), is found twice in the N. T. (here and at 2 Tim. iii. 2); while ἀλαζονεία, of which the Septuagint knows nothing, appears four times in the Apoerypha (Wisd. v. 8; xvii. 7; 2 Mace. ix. 8; xv. 6), and in the N. T. twice (Jam. iv. 16; 1 John ii. 16). Derived from adm, ‘a wandering about,’ it designated first the vagabond mountebanks (‘marktschreyer’), conjurors, quacksalvers, or exorcists (Acts xix. 13 ; 1 Tim. v. 13) ; being joined with γόης (Lucian, Revivise. 29); with φέναξ (Aristophanes, Ran. 909); with κενός (Plutarch, De Prof. Virt. 10) ; full of empty and boastful professions of…
Read the full entry →ὑβριστής, -οῦ, ὁ
(< ὑβρίζω),
[in LXX chiefly for גֵּאֶה ;]
a violent, insolent man: Ro 1:20, I Ti 1:13 (EV, injurious).†
SYN.: ἀλαζών, ὑπερήφανος, v. Tr., Syn., § xxix.
ὑβριστής, -ov, 6, (ὑβρίζων), fr. Hom. down, an insolent man, ‘one who, uplifted with pride, either heaps insulting language upon others or does them some shameful act of wrong’ (Fritzsche, ἘΡ. δὰ Rom. i. p. 86; [ef. Trench, Syn. § xxix. ; Schmidt ch. 177; Cope on Aristot. rhet. 2, 2, 5 (see d8pis)]): Ro. i. 30; 1 Tim. i. 18.
ὑβριστής “emphasizes the element of outrageous disregard of other men’s rights’ (Parry ad 1 Tim 11%): cf. Rom 139 and a valuable note by Hort /as. p. 95). The adj. ὑβριστικός occurs in Vett. Val. p. 1778 in conjunction with ἀναιδής,
ὑβριστής (hubristēs) — insolent man.
ὑβρ-ιστής, οῦ, ὁ,
violent, wanton, licentious, insolent man, ὑβριστῇσι.. τῶν μένος αἰὲν ἀτάσθαλον, οὐδὲ δύνανται φυλόπιδος κορέσασθαι [Refs 8th c.BC+]; of the suitors [Refs 6th c.BC+]; στρατὸν θηρῶν ὑ., of the Centaurs, [Refs 5th c.BC+]: also in Prose, [NT+5th c.BC+]; in a milder sense, sarcastic, [Refs 5th c.BC+]
2. especially, opposed to σώφρων, lustful, lewd, [Refs 5th c.BC+]; ὑ. πενίης insolent towards.., [Refs 6th c.AD+]
3. of animals, wanton, restive, unruly, ταῦροι [Refs 5th c.BC+]
4. of natural forces, ὑβριστὴς Τυφάων [Refs 8th c.BC+]
5. of things, ὑ. οἶνος διὰ νεότητα [Refs 2nd c.AD+]; μέλι Ἀττικὸν ποιεῖ ὑ. [τὸν πλακοῦντα] makes it proud, [Refs 4th c.BC+]; νάρθηκας ὑ., of the Bacchae, [Refs…
ὑβριστής
hubristes
from 5195; an insulter, i.e. maltreater:--despiteful, injurious.
see GREEK for 5195
ὑβριστής, οῦ, ὁ
n.m.
an insolent, insulting man
ὑβριστής hybristēs 2x
an overbearing, violent person, Rom. 1:30; 1 Tim. 1:13*
ὑβριστής ὑβριστής, οῦ, ὁ, ὑβρίζω a violent, overbearing person, a wanton, insolent man, Hom., Hdt., attic
opp. to σώφρων, lustful, lewd, Ar., Xen.
of animals, wanton, restive, unruly, Eur., Xen.
of natural forces, ὑβριστὴς ἄνεμος Hes.; ὑβριστὴς ποταμός Aesch.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
2 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.
← 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 6 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ μὴν ἐν πόλει τί γένοιτ’ ἂν ὄφελος τῇ πάντα μὲν ἐθελούσῃ ποιεῖν ὑπὲρ τῆς ἰδίας ἐπιτιμίας, ἀδυνατούσῃ δὲ ἕνεκα τῆς περὶ τὸν ὑβριστὴν ἰσχύος;
πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν·
The Greek word ὑπερήφανος (huperēphanos) is formed from the components meaning 'above' and 'to appear.' It primarily conveys a negative sense of arrogance or haughtiness, often used in biblical contexts to describe those who are disdainful or overweening (e.g., Romans 1:30, 2 Timothy 3:2). While it can also imply a positive sense of magnificence, this usage is rare.
THESE words occur all of them together at Rom. i. 30, though in an order exactly the reverse from that in which I have found it convenient to take them. They constitute an interesting subject for synonymous discrimination. ᾿Αλαζών, occurring thrice in the Septuagint (Hab. ii. 5; Job xxviii. 8; Prov. xxi. 24), is found twice in the N. T. (here and at 2 Tim. iii. 2); while ἀλαζονεία, of which the Septuagint knows nothing, appears four times in the Apoerypha (Wisd. v. 8; xvii. 7; 2 Mace. ix. 8; xv. 6), and in the N. T. twice (Jam. iv. 16; 1 John ii. 16). Derived from adm, ‘a wandering about,’ it designated first the vagabond mountebanks (‘marktschreyer’), conjurors, quacksalvers, or exorcists (Acts xix. 13 ; 1 Tim. v. 13) ; being joined with γόης (Lucian, Revivise. 29); with φέναξ (Aristophanes, Ran. 909); with κενός (Plutarch, De Prof. Virt. 10) ; full of empty and boastful professions of…
Read the full entry →ὑπερήφανος, -ον
(< ὑπέρ, φαίνομαι, c. η pleonast., v. Kühner3, I, 189)
[in LXX for זֵד, גֵּאֶה, לוּץ, etc. ;]
showing oneself above others;
in good sense (Plat., al.), pre-eminent, splendid;
more freq. in had sense, and so always in Scr., arrogant, haughty, disdainful (v. Westc. Epp. Jo., 65b): Ro 1:30, II Ti 3:2; διανοίᾳ καρδίας, Lk 1:51; opp. to ταπεινός (as in Pr 3:34), Ja 4:6, I Pe 5:5 (LXX).†
SYN.: ἀλαζών, ὑβριστής, v. Tr., Syn., § xxix
ὑπερήφανος, -ov, (fr. ὑπέρ and φαίνομαι, with the connective [or Epie extension (ef. Curtius § 392)]y; cf. ὑπερη φερής, Bus λεγής, τανη λεγής; εὐη yerns), fr. Hes. down; 1. showing one’s self above others, overtopping, conspicuous above others, pre-eminent, (Plat., Plut., al.). 2. especially in a bad sense, with an overweening estimate of one’s means or merits, despising others or even treating them with contempt, haughty, [cf. Westcott, Epp. of St. John, p. 64°]: Ro. i. 30; 2 Tim. iii. 2; opp. to ταπεινοί, Jas. iv.6; 1 Pet. v. 5, (in these two pass. after Prov. iii. 34); with διανοίᾳ καρδίας added, Lk. i. 51. (Sept. for 11, 07, 78a, ete.; often in the O. T. Apocr.) [See Trench, Syn. § xxix.; Schmidt ch. 176, 8.]
ὑπερήφανος is always used ina bad sense in Biblical Greek, ‘‘ haughty,” “arrogant”: cf. the adj. as a personal epithet in P Oxy III. 530° (ii/A.D.) ἀσπάζου. . . Λεοντᾶν τὸν ὑπερήφανον, “salute Leontas the proud,” and the adv. in P Cairo Zen I. 59080! (B.C. 257) μαστιγῶν ἐμὲ ὑπερηφί dvs. Commenting on Jas 45, Hort has shown how readily the thought of personal arrogance passes into ‘‘insolence” or ‘*scorn,” the adj. thus standing midway between ἀλάζων and ὑβριστής (cf. Rom 139). See further Trench Syz. § 20.
ὑπερήφανος (huperēphanos) — arrogant.
ὑπερήφᾰν-ος, ον,
Doric dialect ὑπερά- [Refs 5th c.BC+]:—mostly in bad sense, overweening, arrogant, [LXX+8th c.BC+]; -ώτεροι.. καὶ ἀλογιστότεροι[Refs 4th c.BC+] adverb, -νως ἔχειν bear oneself proudly, [Refs 5th c.BC+]; ὑ. ζῶντες living sumptuously, prodigally, [Refs 5th c.BC+]; of a dish, ὑ. ὄζειν [Refs 2nd c.AD+] (but also, insolently, brutally, μαστιγοῦν τινα probably in [Refs 3rd c.BC+]—This sense appears in [Refs 8th c.BC+]participle ὑπερηφανέων (which see).
2. rarely in good sense, magnificent, splendid, σοφία, ἔργον, [Refs 5th c.BC+]; sublime, [Refs 5th c.AD+]. adverb -νως, ἀγωνιζόμενος [Refs 1st c.AD+]
ὑπερήφανος
huperephanos
from 5228 and 5316; appearing above others (conspicuous), i.e.
(figuratively) haughty:--proud.
see GREEK for 5228
see GREEK for 5316
ὑπερήφανος, ον
Adj
proud, arrogant
ὑπερλίαν hyperlian 2x
in the highest degree, preeminently, especially, superlatively, 2 Cor. 11:5; 12:11*
ὑπερήφανος ὑπερ-ήφα^νος, ον, prob. for ὑπερφανής, η being inserted. in bad sense, overweening, arrogant, haughty, Hes., Aesch., Dem.; οἰκίαι ὑπερηφανώτεραι Dem.;—so in adv., ὑπερηφάνως ἔχειν to bear oneself haughtily, Plat.; ὑπ. ζῆν to live prodigally, Isocr.
in good sense, magnificent, splendid, Plat.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
5 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 5 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
παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδʼ ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν…
Θεὸς γάρ, φησίν, ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.
οὐκ ἔσῃ πλεονέκτης οὐδὲ ἅρπαξ οὐδὲ ὑποκριτὴς οὐδὲ κακοήθης οὐδὲ ὑπερήφανος.
r,ctr Ὑπερήφανος Σενθῶνι τῇ ἀδελφῇ πλεῖστα χαίρειν. τὸ προσκύνημά σου ποιῶ παρὰ τῷ κυρίῳ Σαράπιδι. ἔπεμψά
The Greek word ἀλαζών (i.e., *alazon*) derives from the root meaning 'wandering' and generally refers to a braggart or boaster. It encompasses meanings such as a vagabond, impostor, or false pretender, and is used in the New Testament in Romans 1:30 and 2 Timothy 3:2. The lexicons note its association with arrogance and deceit, particularly in the context of Sophists and charlatans.
THESE words occur all of them together at Rom. i. 30, though in an order exactly the reverse from that in which I have found it convenient to take them. They constitute an interesting subject for synonymous discrimination. ᾿Αλαζών, occurring thrice in the Septuagint (Hab. ii. 5; Job xxviii. 8; Prov. xxi. 24), is found twice in the N. T. (here and at 2 Tim. iii. 2); while ἀλαζονεία, of which the Septuagint knows nothing, appears four times in the Apoerypha (Wisd. v. 8; xvii. 7; 2 Mace. ix. 8; xv. 6), and in the N. T. twice (Jam. iv. 16; 1 John ii. 16). Derived from adm, ‘a wandering about,’ it designated first the vagabond mountebanks (‘marktschreyer’), conjurors, quacksalvers, or exorcists (Acts xix. 13 ; 1 Tim. v. 13) ; being joined with γόης (Lucian, Revivise. 29); with φέναξ (Aristophanes, Ran. 909); with κενός (Plutarch, De Prof. Virt. 10) ; full of empty and boastful professions of…
Read the full entry →ἀλαζών, -dvos, ὁ, ἡ, (ἄλη wandering), [fr. Arstph. on], an empty pretender, a boaster: Ro. i. 30; 2 Tim. iii. 2. [Trench §xxix.; Tittmanni. p. 73sq.; Schmidt ch. 172, 2. ]
ἀλαζών (alazōn) — braggart.
ἀλαζ-ών [ᾰλ], όνος, ὁ, ἡ,
(ἄλη) properly wanderer about country, vagrant, [Refs 7th c.BC+]
II. charlatan, quack, especially of Sophists, [Refs 5th c.BC+]
II.2. braggart, boaster, [Refs 5th c.BC+]; title of play by [Refs 4th c.BC+]
II.3. adjective, boastful, pretentious, [Refs 5th c.BC+]: comparative -έστερος[Refs] most shameless, [Refs 5th c.BC+]. adverb superlative -έστατα, δρω-ν[Refs 2nd c.AD+]
ἀλαζών
alazon
from ale (vagrancy); braggart:--boaster.
ἀλαζών, όνος, ὁ
n.m.
a boaster
ἀλαζών alazōn 2x
prideful, arrogant, boasting, Rom. 1:30; 2 Tim. 3:2*
ἀλαζών ἄλη properly a vagabond: then, a false pretender, impostor, quack, of Sophists, Ar., Plat., etc.
as adj. swaggering, boastful, braggart, Lat. gloriosus, Hdt., Plat.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
2 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.
← 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
μνημονικῷ μὲν οὖν ἀνδρὶ ἀστὴ συμβιοῖ γυνή, μνήμη, ἐπιλανθανομένῳ δὲ παλλακίς, ἀνάμνησις, Σύρα τὸ γένος, ἀλαζὼν καὶ ὑπέραυχος·
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·
ἐφευρετής is derived from ἐφευρίσκω, meaning 'to find out.' It refers to an inventor or contriver, covering a range of creative or deceptive ingenuity. The term appears in Romans 1:30, where it describes those who devise evil. The lexicons consistently define it as an inventor, with no significant disagreement noted.
* ἐφ-ευρετής, -οῦ, ὁ
(< ἐφευρίσκω, to find out)
an inventor, contriver: κακῶν (cf. κακίας εὑρετής, II Mac 7:31), Ro 1:30.†
ἐφ-ευρετής, -οῦ, ὁ, (ἐφευρίσκω to find out), an inventor, contriver, (Anacr. 41 (36), 3; Schol. ad Arstph. ran. 1499): κακῶν, Ro. i. 30 (κακῶν εὑρεταί, Philo in Flace. 64 mid.; ὁ καινῶν ἀδικημάτων εὑρετής, ibid. § 10; πάσης κακίας εὑρετής, 2 Mace. vii. 31; Sejanus facinorum omnium repertor, Tacit. ann. 4, 11).
ἐφευρετής. For the verb see Sy// 366° (c. A.D. 38) πᾶσαν ἀεὶ ὁσίαν τῆς εἰς Tov Σεβαστὸν εὐσεβείας ἐφευρίσκουσα ἐπίνοιαν.
ἐφευρετής (epheuretēs) — inventor.
ἐφευρ-ετής, οῦ, ὁ,
inventor, contriver, [NT]:—feminine ἐφευρ-έτρια, [Refs 2nd c.AD+]
ἐφευρετής
epheuretes
from a compound of 1909 and 2147; a discoverer, i.e.
contriver:--inventor.
see GREEK for 1909
see GREEK for 2147
ἐφευρετής, οῦ, ὁ
n.m.
an inventor, contriver, discoverer
ἐφευρετής epheuretēs 1x
an inventor, deviser, Rom. 1:30*
ἐφευρετής ἐφευρετής, οῦ, an inventor, contriver, NTest.
from ἐφευρίσκω
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
κακός is an adjective meaning bad or evil, often used in moral contexts to describe wickedness or worthlessness. It contrasts with ἀγαθός (good) and καλός (beautiful). The New Testament employs it to refer to evil thoughts, actions, and people, appearing in verses like Matthew 21:41 and Romans 7:21. The lexicons highlight its use in both ethical and general senses, but do not show significant disagreement.
Taat which is morally evil may be contemplated on various sides and from various points of view; the several epithets which it will thus obtain bringing out the several aspects under which it will have presented itself to us. Kaxos and πονηρός occur together, Rev. xvi. 2; as «axia and πονηρία at I Cor. v. 8; the διαλογισμοὶ κακοί of St. Mark vii. 21 are διαλογισμοὶ πονηροί in the parallel passage of St. Matthew (xv. 19). The distinction between these will best be considered when we come to deal with πονηρός. Kaxos, the constant antithesis to ἀγαθός (Deut. eens 06¢) Ps; xxiii; 15; Rom. xii. 21; 2 Cor. v. 10; of. Plato, Rep. x. 608 e), and though not quite so frequently to καλός (Gen. xxiv. 50; xliv. 4; Heb. v. 14; Plutarch, Reg. et Imp. Apoph. Epam. 20), affirms of that which it 316 SYNONYMS OF THE NEW TESTAMENT. § τχχχιν. characterizes that qualities and conditions are wanting there…
Read the full entry →κακός, -ή, -όν,
[in LXX chiefly for רַע, רָעָח;]
in general, opp. to ἀγαθός, καλός, in various senses, bad, mean, base, worthless (cl.).
κακός, -ἤ, τόν, Sept. for 9, [fr. Hom. down], bad, [A.V. (almost uniformly) evil]; 1. univ. of a bad nature; not such as it ought to be. 2. [morally, i. e.] of a mode of thinking, feeling, acting; base, wrong, wicked: of persons, Mt. xxi. 41 [cf. W. 637 (592); also B. 143 (126)]; xxiv. 48; Phil. iii. 2; Rev.ii.2. διαλογισμοί, Mk. Vii. 21 ; ὁμιλίαι, 1 Co. xv. 88 ; ἐπιθυμία, Col. iii. 5 (Prov. xii. 12); ἔργα [better ἔργον], Ro. xiii. 3. neut. κακόν, τὸ κακόν, evil i. 6. what is contrary to law, either divine or human, wrong, crime: [Jn. xviii. 23]; Acts xxiii. 9; Ro. vii. 21; xiv. 20; xvi. 19; 1 Co. xiii.5; Heb. v. 14; 1 Pet. iii. 10 sq.; 3 Jn. 113 plur. [evil things]: Ro.i. 30; 1Co. x. 6; 1 Tim. vi. 10 [πάντα τὰ κακά all kinds of evil}; Jas. i. 13 [W. § 30, 4; B. § 132, 24]; κακὸν ποιεῖν, to do, commit evil: Mt. xxvii. 23; Mk. xv. 14; Lk. xxiii. 22; 2 Co. xiii. 7; 1 Pet. ili. 12; τὸ…
Read the full entry →κακός. This familiar adj. is by no means so common in our sources as we might have expected, but the following may serve as exx. of its varied uses—PSI IV. 3404 (B.c. 257-6) ἐστὶ δέ σοι πάντων μὲν τῶν κακῶν αἴτιος Μητρόδωρος, P Oxy IIT. 532”? (ii/A.D.) οὐκ ἀνέμεινας ὑπὸ κακοῦ συνειδότος κατεχόμενος, ‘you would not stay, being oppressed by an evil conscience” (Edd.), 26. 488*° (ii/iii A.D.) κακῆς παραγραφῆς, ‘‘a false entry,” 26. VII. 10607 (a Gnostic amulet— vi/A.D.) ἀπάλλαξον τὸν οἶκον τοῦτον ἀπὸ παντὸς κακοῦ ἑρπετοῦ --καὶ -- πράγματος, ‘free this house from every evil reptile and thing,’’ and, by way of contrast, the imprecatory tablet Meche? 1322 A ᾿Ανδροκλείδη καταδῶ καὶ τὴν γλῶτ(τ)αν τὴν κακὴν καὶ τὸν θυμὸν τὸν κακὸν καὶ τὴν ψυχὴν τὴν κακὴν καὶ τὸ ἐργαστήριον καταδῶ καὶ τοὺς παῖδας. For the neut. τὸ κακόν cf. P Amh 11. 7731 (Α.Ὁ. 139) Αρπα[γάθην τὸ]ν κράτιστον τοῦ κακοῦ καὶ…
Read the full entry →κακός (kakos) — evil/harm: evil.
κᾰκός, ή, όν,
__A bad:
__A.I of persons,
__A.I.1 of appearance, ugly, εἶδος μὲν ἔην κακός [Refs 8th c.BC+]
__A.I.2 of birth, ill-born, mean, γένος ἐστὲ διοτρεφέων βασιλήων.., ἐπεὶ οὔ κε κακοὶ τοιούσδε τέκοιεν [Refs 8th c.BC+]
__A.I.3 of courage, craven, base, [Refs 8th c.BC+]; Ἕκτωρ σε κ. καὶ ἀνάλκιδα φήσει [Refs 8th c.BC+]; οὐδαμῶν κακίονες[Refs 5th c.BC+]
__A.I.4 bad of his kind, i. e. worthless, sorry, unskilled, ἡνίοχοι [Refs 8th c.BC+]; [τοξότης] ἢ κ. ἢ ἀγαθός[Refs 8th c.BC+]; κ. ἀλήτης a bad beggar,[Refs 4th c.BC+]; κυβερνήτης, ναύτης, [Refs 5th c.BC+] I am not bad in all things, [Refs 8th c.BC+]: with infinitive, κ. μανθάνειν [Refs]; [νῆσος] φυτεύεσθαι κακή [Refs]; compare…
κακός
kakos
apparently a primary word; worthless (intrinsically, such; whereas
4190 properly refers to effects), i.e. (subjectively) depraved, or
(objectively) injurious:--bad, evil, harm, ill, noisome, wicked.
see GREEK for 4190
κακός, ή, όν
Adj
bad, evil
κακός kakos 50x
bad, of a bad quality or disposition, worthless, corrupt, depraved, Mt. 21:41; 24:48; Mk. 7:21; wicked, criminal, morally bad; τὸ κακόν, evil, wickedness, crime, Mt. 27:23; Acts 23:9; deceitful, 1 Pet. 3:10; mischievous, harmful, destructive; τὸ κακόν, evil mischief, harm, injury, Tit. 1:12; afflictive; τὸ κακόν, evil, misery, affliction, suffering, Lk. 16;25
κακός κα^κός, ή, όν bad, Lat. malus:
of persons,
opp. to καλός, mean, ugly, Il.
opp. to ἀγαθός, ἐσθλός, ill-born, mean, ignoble, Hom., Soph.
craven, cowardly, base, Hom., Hdt., attic
bad of his kind, i. e. worthless, sorry, poor, κ. ἀλήτης a sorry beggar, Od.; κ. ἰατρός Aesch.; κ. ναύτης Eur.; πάντα κακός bad in all things, Od.; κακὸς γνώμην Soph.;— c. inf., κακὸς μανθάνειν bad at learning, id. Soph.
in moral sense, bad, evil, wicked, Od., attic
of death, disease, etc., bad, evil, baneful, Hom., attic; of omens, bad, unlucky, attic; of words, evil, abusive, Soph.; κ. ποιμήν, i. e. the storm, Aesch.
κακόν, and κακά, τά, as Subst. evil, ill, Od., Hdt., etc.; δυοῖν ἀποκρίνας κακοῖν having chosen the least of two evils, Soph.:— κακόν τι ἔρδειν or ῥέζειν τινά to do evil or ill to any one, Il.; κακὸν…
Adj-GPN — Adjective · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
A-GPN Part of Speech: Adjective Case: Genitive Number: Plural Gender: Neuter
50 occurrences in the New Testament, rendered 10 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 50 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 207 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.
οὗτοι γὰρ ζῷά τε εἶναι λέγονται καὶ ζῷα νοερά, μᾶλλον δὲ νοῦς αὐτὸς ἕκαστος, ὅλος δι’ ὅλων σπουδαῖος καὶ παντὸς ἀνεπίδεκτος κακοῦ·
ἐν τούτοις δʼ εἶναι καὶ τῆς ζωῆς τὸ φυτὸν καὶ ἄλλο τὸ τῆς φρονήσεως, ᾗ διεγινώσκετο τί εἴη τὸ ἀγαθὸν καὶ τί τὸ κακόν.
ἔτι δὲ καὶ περὶ Ἰὼβ οὕτως γέγραπται: Ἰὼβ δὲ ἦν δίκαιος καὶ ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ.
Ἰωσήπου βουκόλοις ἡγούμενος βουκόλων ὥστε τοῖς βουκόλοις χόες κε 𐅵 … Ἀγαθῖνος Κακοῦ ὥστε Σωσίππῳ αὐλητῇ χόες ι ὧν χόες β γίνονται χόες ια … καὶ ὥστε
τρεισκαιδεκάτου ἔτους ἐν Τεβτύνι, τῶν μεμισθωμένων τοὺς μισθοὺς … γήσουσι. οἱ αὐτοὶ καθʼ ἑκάστους κακου μετρ … χωρηγήσει ὁ μισθωτὴς τοῖς μεμισθωμένοις σπέρματα πυροῦ μὲν ἀρταβῶν δέκα ἓξ καὶ
ὑμᾶς ὑγιαίνοντας. καὶ ἡμεῖς γὰρ πάντες ὑγιαίνομεν. καὶ περὶ τῆς Συρίας ἕως ἄρτι οὐδὲν κακόν. ἐρωτῶ σε ἐὰν ἀκούσῃς περὶ Θερμουθᾶτος πέμψον μοι φάσιν. ἐρωτῶ σε, οὐ πρᾶγμά ἐστιν,
The Greek word γονεύς (i.e., *goneus*) means 'begetter' or 'father,' and is primarily used in the plural form γονεῖς (i.e., *goneis*), meaning 'parents.' It appears in various New Testament passages, such as Luke and John, to refer to parents. The word is built from the root of γίγνομαι (i.e., *gignomai*), which relates to coming into being.
γονεύς, -έως, ὁ
(< γίγνομαι),
[in LXX for אָב, אֵם ;]
γονεύς, -€ws, ὁ, (TENQ, γέγονα), [Hom. h. Cer., Hes., al.] ; a begetter, parent; plur. οἱ γονεῖς the parents: Lk. it 41,43 Ltxt. T Tr WH; [viii. 56]; xxi. 16; Jn. ix. 2, 3, 20, 22, 23; 2Co. xii.14; Ro.i.30; Eph. vi.1; Col. iii. 20; 2 Tim. iii. 2; ace. plur. γονεῖς: Mt. x. 21; [xix. 29 Lehm. mrg.]; Lk. ii. 27; [xviii 29]; Mk. xiii. 12; [Jn. ix. 18]; on this form οἵ. W. § 9, 2; [B. 14 (13)].
γονεύς. The following examples from the Oxyrhynchus may serve to illustrate this common word—I. 7555 (A.D. 129) Awyevibav . τετελευτηκέναι ἄτεκνον περιόντων τῶν γονέων, “that D. has died childless in her parents’ lifetime,” IIT. 478% (a.p. 132) ἐξ ἀμφ[οτ]έρων γονέων, VIII. 1121" (A.D. 295) οὐκ ἐπαυσάμην τὰ πρέποντα γείνεσθαι ὑπὸ papyri τέκνων γονεῦσι ἀναπληροῦσα, “1 was assiduous in performing what is owing from children to parents” (Ed.). From a much earlier period P Eleph 23! (B.c. 223-2) will serve as a sample, θεοὺς} Αδελφοὺς Kal θεοὺς Σωτῆρας τοὺς τούτων γονεῖς. The word in the ἸΚοινή is plural only, as predominantly in class. Οὐκ. So with the MGr γονιοί ‘* parents,” but there is a γονιός “father,” which was perhaps derived from the plural. yoru is very common in the descriptions attached to perscns in official documents, as when in a census return of A.D. 48, P Oxy II. 25510 (=…
Read the full entry →γονεύς (goneus) — parent.
γον-εύς, έως, ὁ,
begetter, father, mostly in plural, parents, [Refs 8th c.BC+]: in singular, of a serpent, [Refs 5th c.BC+]; of a man, [Refs 5th c.BC+]: generally, progenitor, ancestor, πέμπτος γ. ancestor in the fifth generation, [Refs 5th c.BC+]
γονεύς
goneus
from the base of 1096; a parent:--parent.
see GREEK for 1096
γονεύς, έως, ὁ
n.m.
a parent
γονεύς goneus 20x
a father; pl. in NT parents, Mt. 10:21; Lk. 2:27, 41; 2 Cor. 12:14
γονεύς γείνομαι II a begetter, father: in pl. γονεῖς, έων, οἱ, the parents, Hes., attic: also, a progenitor, ancestor, Hdt.
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
- Receive their children from God
- THEIR DUTY TO THEIR CHILDREN IS
. To love them
. To bring them to Christ
Mt 19:13,14
. To train them up for God
20 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 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
ὁ δ’ αὖ τέσσαρα τὴν ἀμφοῖν καὶ γονέων καὶ ἐκγόνων ἔχει τάξιν·
προεκαλεῖτο δὲ εἰς εὔνοιαν καὶ τὸ φιλεῖσθαι μᾶλλον ὑπὸ τῶν γονέων καὶ αὐτὸς ὁ παῖς ἐπιτηδεύων πᾶσαν ἀρετὴν καὶ τῆς τε τῶν πατέρων θεραπείας ἐχόμενος καὶ περὶ τὴν τοῦ θεοῦ θρησκείαν ἐσπουδακώς.
Ἀλλ̓ οὐχ ἕνεκα τούτου ὀργίζεταί σοι ὁ θεός, ἀλλ̓ ἵνα τὸν οἶκόν σου τὸν ἀνομήσαντα εἰς τὸν κύριον καὶ εἰς ὑμᾶς τοὺς γονεῖς αὐτῶν ἐπιστρέψῃς.
μόνων, διὰ τὸ ἀρκεῖσθαι τὴν Ἀρσινόην ἐπὶ τῶν προσενηνεγμένων αὐτῇ ὑπὸ τῶν προγεγραμμένων αὐτῆς γονέων Ἡρακλείδου καὶ Πτολέμας διʼ ὧν ἔχει συγγραφῶν γαμικῶν πρὸς τὸν προγεγραμμένον αὐτῆς ἄνδρα Λυσίμαχον
δραχμὰς ἑκατόν · μένειν δέ σοι τῇ Ταορσενοῦφι ἣν ἔχεις παρά μου μετεγγύων τῶν γονέων μου συνγραφὴν τροφῖτιν ἑτέρας ἀργυρικῆς φερνῆς καὶ παραφέρνου κυρίαν καὶ τὰ διὰ αὐτῆς δεδηλωμένα
ίου διαμ … μτο … αριτοτος … … συγχωροῦσιν ἀμφότεροι οἱ γονεῖς Ἰσίδωρος καὶ Θερμουθάριον διὰ τοῦ
The Greek word ἀπειθής (apeithēs) means disobedient or unpersuadable, derived from the root of πείθομαι (to persuade). It is used in the New Testament to describe those who are resistant to authority or truth, appearing in passages like Luke 1:17 and Romans 1:30. The word can also imply a lack of compliance or belief.
ἀπειθής, -ές
(< πείθομαι),
[in LXX for מרה, מְרִי, סרר;]
disobedient: absol., Lk 1:17, Tit 1:16 3:3; c. dat., Ac 26:19, Ro 1:30, II Ti 3:2.†
ἀπειθής, -€s, gen. -ods, (πείθομαι), impersuasible, uncompliant, contumacious, [A. V. disobedient]: absol., Lk. i. 17; Tit.i.16; iii. 3; τινί, 2 Tim. 111. 2; Ro. i. 30; Acts xxvi. 19. (Deut. xxi. 18; Num. xx. 10; Is. xxx. 9; Zech. vii. 12; in Grk. writ. fr. Thue. down; [in Theogn. 1235 actively not persuasive].)
ἀπειθής occurs in Sy// 8108 (Phlius) δίκη δὲ ἐπικρέματα[ι] τιμωρὸς ἀπελθόν[τι] ἀπειθὴς Nepéoe[ws], where Dittenberger renders ““implacabilis Nemeseos deae vindicta tibi imminet.
ἀπειθής (apeithēs) — disobedient.
ἀπειθής, ές,
disobedient, [Refs 5th c.BC+]; of ships, τοῖς κυβερνήταις ἀπειθεστέρας τὰς ναῦς παρεῖχον less obedient to them, [Refs 5th c.BC+]; of horses, [Refs]; ἀπειθέα τεύχειν work disobedience, [Refs 3rd c.BC+]. adverb ἀπειθῶς, ἔχειν πρός τινα[Refs 5th c.BC+]
__b unbelieving, [Refs 4th c.AD+]
2. of things, inflexible, rigid, κέντρον[Refs 1st c.AD+]unyielding, [Refs 3rd c.AD+]; χῶρος ἀ. impracticable, of Hades, [Refs 4th c.BC+]
II. active, not persuasive, incredible, μῦθος[Refs 6th c.BC+]; uninviting, πρὸς τὴν γεῦσιν[Refs 1st c.BC+]; of places, difficult of access, [Refs 2nd c.AD+]
ἀπειθής
apeithes
from 1 (as a negative particle) and 3982; unpersuadable, i.e.
contumacious:--disobedient.
see GREEK for 1
see GREEK for 3982
ἀπειθής, ές
Adj
unbelieving, disobedient
ἀπειθής apeithēs 6x
who will not be persuaded, uncompliant; disobedient, Lk. 1:17; Acts 26:19; Rom. 1:30; 2 Tim. 3:2; Tit. 1:16; 3:3
ἀπειθής πείθομαι disobedient, τοῖς νόμοις Plat.; of ships, τοῖς κυβερνήταις ἀπειθεστέραι less obedient to them, Thuc.
act. not persuasive, incredible, Theogn.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative 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.
← 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 6 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.
„ἐὰν γάρ τινι“ φησίν „υἱὸς ᾖ ἀπειθὴς καὶ ἐρεθιστὴς οὐχ ὑπακούων φωνῆς πατρὸς καὶ μητρός, καὶ παιδεύωσιν αὐτὸν καὶ μὴ εἰσακούῃ αὐτῶν, συλλαβόντες αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ ἐξάξουσιν εἰς τὴν γερουσίαν τῆς πόλεως αὐτοῦ καὶ ἐπὶ τὴν πύλην τοῦ τόπου…
ὁ δὲ οὐ μόνον ἀπειθὴς ἦν πράσσειν ἐφʼ οἷς ἠξίου Ἀντίπατρος, ἀλλὰ καὶ τῷ βασιλεῖ ἀποσημαίνει διάνοιαν τὴν ἐκείνου πολλῇ καὶ προσεισφορᾷ παρʼ αὑτοῦ χρώμενος.
οὗ χάριν παρανγέλλω σοι ἀποδεῖξαι μοι ποίῳ δικαιώματι διακρατεῖς τὰ αὐτὰ εἴδη. εἰ δὲ ἀπειθεῖς τοῦ μὴ ἀποδεῖξαι γίνωσκε ὅτι ἀπογράφομαι αὐτὰ ἐν τῇ … ἀπογραφῇ ἐπʼ ὀνόματος τῶν