Romans 10:1 — Word Study
N1904Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις ἡ πρὸς τὸν θεὸν ὑπὲρ τοῦ αὐτῶν ἐστιν εἰς σωτηρίαν.
BSABrothers,adelphos [fellow believers, my dear brethren] theho indeedmen desireeudokia [goodwill, pleasure] <the>ho of myemos heartkardia andkai theho supplicationdeēsis [petition, supplication] they [are]ho topros <the>ho Godtheos [the one true deity] on behalfhuper <the>ho of themIsraēl iseimi▸ foreis salvation.sōtēria [rescue, spiritual safety, to be saved]
| Greek | English | Parsing |
|---|---|---|
| Ἀδελφοί, | Brothers, | Noun, vocative, plural |
| ἡ | the | Article, nominative, singular |
| μὲν | indeed | Particle |
| εὐδοκία | desire | Noun, nominative, singular |
| τῆς | <the> | Article, genitive, singular |
| ἐμῆς | of my | Possessive pronoun, first person singular possessor, genitive |
| καρδίας | heart | Noun, genitive, singular |
| καὶ | and | Conjunction |
| ἡ | the | Article, nominative, singular |
| δέησις | supplication | Noun, nominative, singular |
| ἡ | they [are] | Article, nominative, singular |
| πρὸς | to | Preposition |
| τὸν | <the> | Article, accusative, singular |
| θεὸν | God | Noun, accusative, singular |
| ὑπὲρ | on behalf | Preposition |
| τοῦ | <the> | Article, genitive, singular |
| αὐτῶν | of them | Noun, proper name, indeclinable |
| ἐστιν | is | Verb, present, active |
| εἰς | for | Preposition |
| σωτηρίαν. | salvation. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation. |
| KJV | Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. |
| ASV | Brethren, my heart’s desire and my supplication to God is for them, that they may be saved. |
| YLT | Brethren, the pleasure indeed of my heart, and my supplication that [is] to God for Israel, is — for salvation; |
| WEB | Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved. |
| BBE | Brothers, my heart's desire and my prayer to God for them is, that they may get salvation. |
Where they part company is σωτηρίαν — see How Translations Differ.
The structure is straightforward, with one main clause expressing Paul's desire and prayer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
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 10:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Concern for Israelgenerated
Romans 10:1 reveals Paul's heartfelt desire and prayer for the Israelites, emphasizing his concern for their spiritual well-being. This verse is situated within a broader discourse on Israel's relationship with God and the righteousness that comes through faith. Paul desires that his fellow Jews come to know the salvation offered through Jesus Christ, highlighting both his love for them and his commitment to their spiritual welfare.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 9:1–3 | I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit. |
| 2 | Exodus 32:10–13 | Now leave Me alone, so that My anger may burn against them and consume them. Then I will make you into a great nation.” |
| 3 | 1 Samuel 12:23 | As for me, far be it from me that I should sin against the LORD by ceasing to pray for you. And I will continue to teach you the good and right way. |
| 4 | 1 Samuel 15:11–35 | “I regret that I have made Saul king, for he has turned away from following Me and has not carried out My instructions.” And Samuel was distressed and cried out to the LORD all that night. |
| 5 | 1 Samuel 16:1 | Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — σωτηρία, sōtēriagenerated
The noun σωτηρία means 'salvation' and is derived from the root word σωτήρ, meaning 'savior' or 'deliverer.' It encompasses the idea of rescue or preservation, particularly in a spiritual context, as seen in various New Testament passages.
In this verse, it signifies Paul's earnest wish for the Israelites to experience spiritual safety and deliverance through faith in Christ. The accusative case indicates that this is the object of his prayer, underscoring the urgency and importance of their salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.' This aligns closely with the KJV and WEB, which similarly express Paul's longing for the Israelites' salvation.
However, the ASV and YLT use 'supplication' instead of 'prayer,' reflecting a slight nuance in the type of prayer being described. The BBE also emphasizes the desire for salvation but phrases it differently, indicating variations in translation choices.
Sentence Structuregenerated
The main clause of the verse is governed by the verb ἐστιν, is, which connects the subject 'my heart’s desire and prayer to God' with the predicate 'for their salvation.' The structure indicates a clear relationship between Paul's internal longing and the external action of prayer.
The noun phrases 'my heart’s desire' and 'my prayer' serve as the subject, while the prepositional phrase 'to God' specifies the direction of the prayer, and the prepositional phrase 'for the Israelites' identifies the recipients of Paul's concern.
Septuagint Backgroundgenerated
The term σωτηρία appears in the Septuagint, often translated from the Hebrew word for 'salvation' or 'deliverance.' It is used in contexts that emphasize God's saving action, similar to its use in the New Testament.
Paul's use of this term resonates with the Old Testament understanding of salvation, linking his prayer for the Israelites to the broader biblical narrative of God's redemptive work.
In plain words — the whole versegenerated
Romans 10:1 shows Paul's deep desire and prayer for the Israelites to be saved. He cares for his people and wants them to know the salvation that comes through faith in Christ.
Frequently Asked Questionsgenerated
In this context, salvation refers to the spiritual rescue and safety that comes through faith in Jesus Christ, as Paul desires for the Israelites.
Paul's emphasis on prayer highlights his deep concern and love for his fellow Jews, showing that he desires their spiritual well-being and relationship with God.
This verse connects to earlier discussions about Israel's spiritual condition and God's righteousness, reinforcing Paul's argument about the need for faith in Christ.
Paul's example encourages believers to pray earnestly for others' salvation and to have a heart for those who may not yet know Christ.
Reflection Questionsgenerated
- How can I develop a heart for those who do not yet know Christ, like Paul did for the Israelites?
- What specific ways can I pray for the salvation of others in my life?
- In what ways can I share the message of salvation with those around me?
- How does understanding Paul's desire for the Israelites impact my own view of evangelism?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to highlight Paul's love for the Jews and his prayer for their salvation.
Here Paul begins to speak of his hope for the Jews, lest the Gentiles in their turn become condescending toward them. For just as the pride of the Jews had to be countered because they gloried in their works, so also with the Gentiles,Early Church Fathers on Romans 10 →
Here Paul shows that he prays for his enemies not only with the tongue but also with the heart.Early Church Fathers on Romans 10 →
Since Paul wants to liberate the Jews from the law, which is a veil over their faces, but does not want to appear to desire this out of any hatred for Judaism, he shows his love for them and says many good things about the law.Early Church Fathers on Romans 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 10:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBrethren, my heart's desire,.... The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for
Read John Gill on Romans 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBrethren, my heart's desire and prayer to God for Israel is, that they might be saved.
Read Robert Jamieson on Romans 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleROMANS CHAPTER 10 Paul’ s prayer for Israel, who were misled by blind zeal. The difference between justification by the law and by faith explained from Scripture. Salvation open to all that believe, both Jews and Gentiles. The necessity of preaching to the Gentiles inferred. ,20 God’ s acceptance of the Gentiles known before to the Jews, as also their own refusal of his offered mercy. The apostle begins this chapter with another prolepsis, or rhetorical insinuation, professing his unfeigned love of his nation, and his hearty desire of their salvation: q.d. As before, (c.g.) so now again I declare openly, (O ye Christian Jews, my brethren), that whatever the generality of the Jews do think…
Read Matthew Poole on Romans 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Brethren, my heart’ s desire and prayer to God for Israel is, that they might be saved. Ver. 1. My heart’ s desire] So it should be ours. See my True Treasure, chap. vii. sect. 2.
Read John Trapp on Romans 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersX. (1) My heart’s desire.—Strictly, the goodwill of my heart. The earlier portion of this chapter is occupied with a more particular exposition of the cause of Israel’s rejection, which has been just alleged. They sought to do a hard thing—to work out a righteousness for themselves—instead of an easy thing—simply to believe in Christ. This chapter, like the last, is introduced by an expression of the Apostle’s own warm affection for his people and his earnest desire for their salvation. For Israel.—The true text is, “for them.” “Israel” has been put in the margin as an explanatory gloss, and thence found its way into the text. What made the rejection of Israel so peculiarly pathetic was…
Read Charles John Ellicott on Romans 10 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER X. The apostle expresses his earnest desire for the salvation of the Jews, 1. Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, 2-4. The righteousness which is of the law described, 5. That which is by faith described also, 6-10. He that believes and calls on the name of the Lord shall be saved, 11-13. What is necessary to salvation, believing, hearing, preaching, a Divine mission, the Gospel, and obedience to its precepts, 14-16. Faith comes by hearing, 17. The universal spread of the Gospel predicted by the prophets, 18-20. The ingratitude and disobedience of the Israelites, 21. NOTES ON CHAP. X. Verse 1. My heart's…
Read AdamClarke on Romans 10 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Romans 10:1-21. Israel has rejected a salvation whose universal intention, and yet partial acceptance, was foretold by the law and the prophets1. my heart’s desire] Fully in the Gr., the preference indeed of my heart. The “indeed” suggests a “but” to follow. This does not occur, but is implied: St Paul’s choice and prayer contrast with the present state of Israel.—The word rendered “desire” is elsewhere in N. T. almost always used of the “good pleasure” of God. It thus means here not a longing but a choice, deliberate and decided; St Paul, as far as in him lies, decides for Israel’s good; a decision coming out in prayer to the Giver.for Israel] MSS., &c., give simply for them as the…
Read Cambridge on Romans 10 →Albert Barnes1798–1870Barnes' Notes on the BibleBrethren - This expression seems intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but who had embraced the Christian faith.
Read Albert Barnes on Romans 10 →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
Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.
Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved.
Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.
Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation.
Tyndale line
Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.
Brethren, my heart’s desire and my supplication to God is for them, that they may be saved.
Brethren, my heart’s desire and my supplication to God is for them, that they may be saved.
Brethren, my heart's desire and prayer to God for Israel is, that they may be saved.
Brethren, mine hearts desire and prayer to God for Israel is, that they might be saued.
Strictly literal
Brethren, the delight of my own heart and my supplication which [I address] to God for them is for salvation.
Brethren, the pleasure indeed of my heart, and my supplication that [is] to God for Israel, is — for salvation;
Brothers, the pleasure indeed of my heart, and my supplication that [is] to God for Israel, is—for salvation;
Brothers, my heart's desire and my request to God is for them, for their salvation.
From the Latin
Brethren, the will of my heart, indeed, and my prayer to God, is for them unto salvation.
Simplified
My brothers and sisters, my heart's desire—my prayer to God—is for the salvation of the people of Israel!
Brothers, my heart's desire and my prayer to God for them is, that they may get salvation.
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.
Fratres, voluntas quidem cordis mei, et obsecratio ad Deum, fit pro illis in salutem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܚܝ ܨܒܝܢܐ ܕܠܒܝ ܘܒܥܘܬܝ ܕܠܘܬ ܐܠܗܐ ܚܠܦܝܗܘܢ ܕܢܚܘܢ
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.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις — πρὸς τὸν θεὸν ὑπὲρ — αὐτῶν — εἰς σωτηρίαν.
The standard critical text of the New Testament.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις — πρὸς τὸν θεὸν ὑπὲρ — αὐτῶν — εἰς σωτηρίαν.
The previous edition, still widely cited.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις — πρὸς τὸν θεὸν ὑπὲρ — αὐτῶν — εἰς σωτηρίαν.
The Society of Biblical Literature edition, freely licensed.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις — πρὸς τὸν θεὸν ὑπὲρ — αὐτῶν — εἰς σωτηρίαν.
The edition that turned scholarship toward the earliest manuscripts.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις — πρὸς τὸν θεὸν ὑπὲρ — αὐτῶν — εἰς σωτηρίαν.
An independent critical text built from the oldest witnesses then known.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις — πρὸς τὸν θεὸν ὑπὲρ — αὐτῶν — εἰς σωτηρίαν.
A recent critical edition following documentary evidence closely.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις ἡ πρὸς τὸν θεὸν ὑπὲρ τοῦ — ἐστιν εἰς σωτηρίαν.
The reading of the majority of surviving manuscripts.
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις ἡ πρὸς τὸν θεὸν ὑπὲρ τοῦ — ἐστιν εἰς σωτηρίαν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἡ they [are] | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| τοῦ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| αὐτῶν of them | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἐστιν is | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 10:1
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.
ἀδελφός is built from a copulative particle and δελφύς, meaning 'womb.' It primarily refers to a brother, either by birth or in a broader sense, such as a fellow Christian or a member of the same nation. In the New Testament, it appears in various contexts, including familial and spiritual relationships, as seen in Matthew 1:2 and 1 Corinthians 1:1.
ἀδελφός, -οῦ, ὁ
(< ἀ- copul., δελφύς, womb),
in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102 f.), for אָח;]
lit. of a brother (Ge 4:2, al.).
Of a neighbour (Le 19:17).
Of a member of the same nation (Ex 2:14, De 15:3). In NT in each of these senses (1. Mt 1:2, al.; 2. Mt 7:3; 3. Ro 9:3) and also,
ἀδελφός, -οῦ, ὁ, (fr. a copulative and δελφύς, from the same womb; cf. ἀγάστωρ), [fr. Hom. down]; 1. a brother (whether born of the same two parents, or only of the same father or the same mother): Mt. i. 2; iv. 18, and often. That ‘the brethren of Jesus,’ Mt. xii. 46, 47 [but WH only in mrg.]; xiii. 55 sq.; Mk. vi. 3 (in the last two passages also sisters); Lk. viii. 19 sq.; Jn. ii. 12; vii. 8; Acts i. 14; Gal. i. 19; 1 Co. 1. 5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels [ef. Thilo, Cod. Apocr. N. T. i. 8362 sq.]), nor cousins, the children of Alpheus or Cleophas [i. 6. Clopas] and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Ausustine [ef. Bp. Lghtft. Com. on Gal., diss. ii.]), according to that use of language by which ἀδελφός like the Hebr. τὶ denotes any…
Read the full entry →ἀδελφός. For the literal and the more general derived sense we may quote Sy// 474° ἀδελφοὶ ols κοινὰ τὰ πατρῷα, and 276" διὰ τὸ Μεσσαλιήτας εἶναι ἡμῖν ἀδελφούς]. In P Lond 421 (B.C. 168) (= I. p. 30, Selections p. 9) ᾿Ισίας Ἡφαιστίωνι τῶι ἀδελφῶ[ι χαί(ρειν)], it seems probable that Isias is
ἀδελφός (adelphos) — brother.
ἀδελφός [ᾰ],
(ἀ- copulative, δελφύς, [Refs 4th c.BC+]; compare ἀγάστωρ) properly, son of the same mother:
I. as substantive, ἀδελφός, ὁ, vocative ἄδελφ; Epic dialect, Ionic dialect, and Lyric poetry ἀδελφεός (genitive -ειοῦ in [Refs 8th c.BC+]:—brother, [Refs 8th c.BC+]; ἀδελφοί brother and sister, [Refs 5th c.BC+]; so of the Ptolemies, θεοὶ ἀδελφοί[Refs 3rd c.BC+]; ἀπ᾽ ἀμφοτέρων ἀδελφεός[LXX+5th c.BC+]
I.2. kinsman,[LXX]; tribesman, Ex.[Refs]
I.3. colleague, associate, [Refs]; member of a college, [Refs]
I.4. term of address, used by kings, [LXX+2nd c.BC+], etc.:—as a term of affection, applicable by wife to husband, [LXX+2nd c.BC+]
I.5. brother (as a fellow Christian), [NT]; of other religious communities, e.g. Serapeum, [Refs 2nd c.BC+]
ἀδελφός
adelphos
from 1 (as a connective particle) and delphus (the womb); a brother
(literally or figuratively) near or remote (much like 1):--brother.
see GREEK for 1
see GREEK for 1
ἀδελφός, οῦ, ὁ
n.m.
a brother
ἀδελφός adelphos 343x
a brother, near kinsman or relative; one of the same nation or nature; one of equal rank and dignity; an associate, a member of the Christian community
ἀδελφός α copul. , δελφύς; cf. Lat. couterinus ἀδελφοί are properly sons of the same mother:
as Subst., ἀδελφός, ὁ, voc. ἄδελφε (not -φέ), ionic ἀδελφεός, epic -ειός:—a brother, or generally, a near kinsman, ἀδελφοί brother and sister, like Lat. fratres, Eur.; ἀδελφεοὶ ἀπ᾽ ἀμφοτέρων brothers by both parents, i. e. not half-brothers, Hdt.
a brother (as a fellow Christian), NTest.
adj., ἀδελφός, ή, όν, brotherly or sisterly, Trag., Plat.
like Lat. geminus, gemellus, of anything in pairs, twin, Xen.:—then, just like, c. gen. or dat., ἀδελφὰ τῶνδε, ἀδελφὰ τούτοισι Soph.
Noun-VPM — Noun · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
N-VPM Part of Speech: Noun Case: Vocative Number: Plural Gender: Masculine
348 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 419 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
οἱ μὲν οὖν ἀδελφοὶ διαφόροις ἔχαιρον ἐπιτηδεύμασιν·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ
ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει
ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word μέν is a particle that typically indicates a contrast with a following clause, often paired with δέ. It can express certainty or affirmation, but is frequently left untranslated. In the New Testament, it appears in various constructions, such as ὁ μὲν ... ὁ δέ (the one ... the other) and τοῦτο μὲν ... τοῦτο δέ (partly ... partly). Its usage is less common than in classical Greek.
μέν,
conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows.
It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause.
μέν, a weakened form of μήν, and hence properly a particle of affirmation: truly, certainly, surely, indeed, —its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus, and not wholly lost in Attic and Hellenistic writers (μέν ‘confirmative’; ef. 4 Mace. xviii. 18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes ther. from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Lat. quidem, indeed, Germ.…
Read the full entry →μέν, an untranslatable particle, was originally a form of μήν (g.v.). The correlation μὲν... δέ, so common in classical Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.). For μέν solitartum, i.e. μέν followed by no contrasting particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423? (ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5 γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν οὖν in narrative, summing up what precedes, or introducing what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (= Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...) (= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησαμείαν γῆς, μάλιστα δὲ…
Read the full entry →μέν (men) — on the other hand.
μέν,
Particle, used partly to express certainty on the part of the speaker or writer; partly, and more commonly, to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by δέ.
__A
__A.I μέν used absolutely to express certainty, not followed by correlative δέ, indeed, of a truth, synonymous with μήν, as appears from the Epic dialect and Ionic dialect form ἦ μέν in protestations and oaths (where Attic dialect used ἦ μήν), καί μοι ὄμοσσον, ἦ μ. μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν [Refs 8th c.BC+]: also in Trag., ἀκτὴ μὲν ἥδε τῆς περιρρύτου χθονός [Refs 8th c.BC+]; γε μέν, compare γε [Refs]
μέν
men
a primary particle; properly, indicative of affirmation or concession
(in fact); usually followed by a contrasted clause with 1161 (this
one, the former, etc.):--even, indeed, so, some, truly, verily. Often
compounded with other particles in an intensive or asseverative sense.
see GREEK for 1161
μέν
Disj.prt.
truly, indeed
μέν men 179x
a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with δέ correspondent, Mt. 3:11; 9:39; Acts 1:1; ὁ μὲν ... ὁ δέ, this ... that, the one ... the other, Phil. 1:16, 17; one ... another, οἱ μὲν ... οἱ δέ, some ... others, Matt 22:5; ὅλλος μὲν ... ὅλλος δέ, one ... another, pl. some ... others, Matt 13:8; 21:35; ὅλλος μὲν ... ὅλλος δέ, one ... another, 1 Cor. 15:39; ὡδε μὲν ... ἐκεῖ δέ, here ... there, Heb.…
Read the full entry →μέν Particle, used to shew that the word or clause with which it stands answers to a following word or clause, which is introduced by δέ. Generally, μέν and δέ may be rendered on the one hand, on the other hand, or as well . . , as, while or whereas, but it is often necessary to leave μέν untranslated.
μέν is not always answered by δέ, but by other equiv. Particles, as ἀλλά, ἀτάρ or αὐτάρ, αὖ, αὖθις, αὖτε; also πρῶτον μέν, εἶτα Soph.; πρῶτον μέν, ἔπειτα id. Soph.; πρῶτον μέν, μετὰ τοῦτο Xen.
the answering clause with δέ is sometimes left to be supplied, ὡς μὲν λέγουσι as indeed they say, (but as I believe not), Eur.; this isolated μέν is often a Pron., ἐγὼ μὲν οὐκ οἶδα I for my part, (whatever others may say), Xen.; οὗτος μέν Plat.
Read the full entry →Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
194 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 180 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐν ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς
παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ Πελαίου
πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ
The Greek word εὐδοκία (i.e., *eudokia*) means good pleasure, goodwill, or satisfaction. It is derived from the verb εὐδοκέω and appears in various New Testament contexts, such as Matthew 11:26 and Luke 2:14. The lexicons agree on its general meaning, though some emphasize its use in relation to God's approval or delight.
† εὐδοκία, -ας, ἡ
(< εὐδοκέω, q.v.),
[in LXX: Ps 5:12, al. (רָצוֹן), freq. in Si; in Inscr. (I.G., 5960), LXX, and NT = εὐδόκησις (Diod.) ;]
εὐδοκία, -as, ἡ, (fr. εὐδοκέω, as εὐλογία fr. εὐλογέω), unknown to prof. auth. [ Boeckh, Inserr. 5960], found in the O. T. in some of the Pss. (for ΤΣ) and often in Sir.; on itef. Fritzsche on Rom. ii. p. 371 sq.; [esp. Bp. Lghtft. on Phil.i.15]; prop. beneplacitum (Vulg. [ed. Clement. ] Eph. i. 9); 1. will, choice: Mt. xi. 26; Lk. x. 21, (on both pass. see ἔμπροσθεν, 2 b.); Sir. 1. 27 (24); XxXxvi. 13, ete. ; in particular, good-will, kindly intent, benevolence: Eph. i. 5,9; Phil. ii. 13, (Ps. 1. (11.) 20; Sir. ii. 16; xi. 17 (15) ete.) ; δι᾿ εὐδοκίαν, prompted by good will, bli ei.) 15: 2. delight, pleasure, satisfaction: with gen. of the thing that pleases, 2 Th.i. 11; ἐν ἀνθρώποις εὐδοκία, either among men pleasure produced by salvation, or God’s pleasure in men, Lk. ii. 14 RG Tr mrg. WH mrg.; ἄνθρωποι εὐδοκίας, men in whom God is well p.eased [i.e. not a particular class of men…
Read the full entry →εὐδοκία is apparently confined to Jewish and Christian literature (to the usual reff. add Pss Sol 34, 88°), but we can cite from our documents instances of the cognate noun εὐδόκησις, e.g. P Lond 289% (a.p. 91) (=I. p. 185) γεγώνεισμαι (/. γέγονε εἴς pe) ἡ εὐδόκησις καθὼς προκῖται, P Oxy IX. 1200%% (A.D. 266) οὐ προσδεόμενος ἑτέρας μου εὐδοκήσεως ἢ μεταλήμψεως, ‘ without requiring any further consent or concurrence from me” (Ed.), and similarly 75. X. 1273°® (A.D. 260). From the inscrr. we may cite Sy// 929198 (B.c. 139?) ἔλαβον εὐδόκησιν, and OG/S 335! (ii/B.c.) κατὰ τὴϊν τοῦ δήμου ἐπιταγὴν καὶ τὴν βασιλέω]ς εὐδόκησιν. All these passages confirm the meaning ‘‘ good pleasure,” ‘‘ good will,” which εὐδοκία seems to have in all its NT occurrences, even in Rom 101. On the important Lk 2! see Field WVo/es, p. 48 f., and for a defence of the reading of the TR and on εὐδοκία ἔμπροσθέν cov as…
Read the full entry →εὐδοκία (eudokia) — goodwill.
εὐδοκ-ία, ἡ,
={εὐδόκησις}, especially of God, [LXX+NT]; good will, [NT]; contentment, [Refs 1st c.BC+]
2. object of desire, [LXX]
3. variant for{εὐδοκιμίη} in [Refs 5th c.BC+]
εὐδοκία
eudokia
from a presumed compound of 2095 and the base of 1380; satisfaction,
i.e. (subjectively) delight, or (objectively) kindness, wish,
purpose:--desire, good pleasure (will), X seem good.
see GREEK for 2095
see GREEK for 1380
εὐδοκία, ας, ἡ
n.f.
good-will, favor
εὐδοκία eudokia 9x
good will, favor, Lk. 2:14; good pleasure, purpose, intention, Mt. 11:26; Lk. 10:21; Eph. 1:5, 9; Phil. 2:13; by impl. desire, Rom. 10:1; Phil. 1:15; 2 Thess. 1:11*
εὐδοκία from εὐδοκέω εὐδοκία, ἡ, satisfaction, approval, NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
de-zir': The verb "to desire" in the Scriptures usually means "to long for," "to ask for," "to demand," and may be used in a good or bad sense (compare De 7:25 the King James Version). the Revised Version (British and American) frequently renders the more literal meaning of the Hebrew. Compare Job 20:20, "delight"; Pr 21:20, "precious"; Ps 40:6, "delight"; aiteo (except Col 1:9), and erotao (except Lu 7:36) are rendered "to ask" and zeteo, "to seek" (compare Lu 9:9 et. al.). The Hebrew kacaph, literally, "to lose in…
→ SPIRITUAL De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42:1-11; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11,12,16; 94:19; 105:4; 118:17; 119:2,10,20,40,77,88,116,117,122,133,149,156; 123:1,2; 130:5,6; 143:5,6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8,9; 40:31; 55:1,2,6; Jer 29:13; La 3:25,26,41; Ho 10:12; Hab 3:2; Mt 5:6;
9 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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
θείου συνεδρίου φροντίζοντι τῶν ἐν τῷ Ὀξυρυγχίτῃ πραγμάτων τῆς εὐσεβεστάτης καὶ ἐπιφανεστάτης ἡμῶν δεσποίνης Εὐδοκίας παρὰ Αὐρηλίου Ἀνουθίου ἀπὸ ἐποικίου Πτὲλ τῆς αὐτῆς θειοτάτης οἰκίας. Ἁρεώτης ὁ ὑδροπάροχος γεωργῶν
σκου τοῦ λαμπροτάτου … … ἰνδικτίονος … τῇ εὐγενεστάτῃ ἀπὸ τῆς Ἑρμουπολιτῶν … Εὐδοκίας … ἀπὸ τῆς αὐτῆς πόλεως. ὁμολογῶ ἑκουσίως καὶ αὐθαιρέτως μεμισθῶσθαι παρὰ σοῦ ἐφʼ ὃν
Εὐδοκίᾳ σιλιγνιαρίᾳ. παράσχου ὑπὲρ … … … μεγάλου καὶ μικροῦ πλοίου ἀπερχομέν εἰσενεγκεῖν … αφ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
S-1SGSF — Possessive pronoun · first person singular possessor · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
S-1SGSF Part of Speech: poSessive pronoun Person: first Number: Singular Case: Genitive Number: Singular Gender: Feminine
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
καρδία (kardia) means 'heart' and encompasses both the physical organ and the metaphorical seat of life, emotions, thoughts, and intentions. It appears in various contexts in the New Testament, often relating to spiritual and moral conditions (e.g., Matthew 5:8). The term is derived from a root meaning to quiver or palpitate, linking it to feelings and desires.
καρδία, -ας, ἡ,
[in LXX chiefly for לֵב, לֵבָב;]
the heart,
the bodily organ which is regarded as the seat of life (II Ki 18:14, IV Ki 9:24, al.).
In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317 f.; DGG, ii, 344a);
καρδία, -as, 7, poetic κραδία and καρδίη (in the latter form almost always in Hom. [only at the beginning of a line in three places; everywhere else by metathesis xpadin; Ebeling, Lex. Hom. 5. v.}), [fr. a root signifying to quiver or palpitate; οἵ. Curtius § 39; Vaniéek p. 1097 (Etym. Magn. 491, 56 mapa τὸ κραδαίνω, τὸ σείω " ἀεικίνητος yap ἡ καρδία): allied with Lat. cor; Eng. heart]; Sept. for 37 and 239; the heart; 1. prop. that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life: 2S. xviii. 14; 2 K. ix. 24; Tob. vi. 5 (4), 7 (6) sq.,17(16). Hence 2. univ. καρδία denotes the seat and centre of all physical and spiritual life; and a. the vigor and sense of physical life (Ps. ci. (cii.) 5; στήρισον τὴν καρδίαν σου Ψψωμῷ ἄρτου, Judg. xix. 5; to which add Ps. ciii. (civ.) 15): τρέφειν τὰς καρδίας, Jas. v.55…
Read the full entry →καρδία (kardia) — heart.
καρδί-α, ἡ,
Ionic dialect καρδίη, Epic dialect κρᾰδίη (καρδίη in [Refs 8th c.BC+] only in καρδίῃ ἄλληκτον πολεμίζειν ἠδὲ μάχεσθαι [Refs 8th c.BC+] always in Trag., except in some dact. and anapaest meter verses, [Refs 5th c.BC+]; Aeolic dialect κάρζα [Refs] (but καρδία [Refs 7th c.BC+] κορζία (Paph.), [Refs 5th c.AD+]:—heart, ἐν δέ τέ οἱ κραδίη μεγάλα στέρνοισι πατάσσει [Refs 8th c.BC+]; πηδᾷ ἡ κ. [Refs 5th c.BC+]: especially as the seat of feeling and passion, as rage or anger, οἰδάνεται κραδίη Χόλῳ [Refs 8th c.BC+]; καρδίης πλέως full of heart, [Refs 7th c.BC+]; of fear or courage, κυνὸς ὄμματ᾽ ἔχων, κραδίην δ᾽ ἐλάφοιο [Refs 8th c.BC+]; [σφηκῶν] κραδίην καὶ θυμὸν ἔχοντες [Refs 5th c.BC+]; τὸν νέον τίνα οἴει κ. ἴσχει; what do you think are his feelings? [Refs 5th c.BC+]; of sorrow or joy, ἐν κραδίῃ μέγα πένθος ἄεξε [Refs 8th c.BC+]…
Read the full entry →καρδία
kardia
prolonged from a primary kar (Latin cor, "heart"); the heart, i.e.
(figuratively) the thoughts or feelings (mind); also (by analogy) the
middle:--(+ broken-)heart(-ed).
καρδία, ας, ἡ
n.f.
the heart, inner life, intention
καρδία kardia 156x
the heart, regarded as the seat of feeling, impulse, affection, desire, Mt. 6:21; 22:37; Phil. 1:7; the heart, as the seat of intellect, Mt. 13:15; Rom. 1:21; the heart, as the inner and mental frame, Mt. 5:8; Lk. 16:15; 1 Pet. 3:4; the conscience, 1 Jn. 3:20, 21; the heart, the inner part, middle, center, Mt. 12:40
καρδία καρδία, ἡ, the heart, ἐν στέρνοισι κραδίη πατάσσει Il.; κραδίη ἔξω στήθεος ἐκθρώσκει, of one panic-stricken, id. Il.; οἰδάνεται κραδίη χόλῳ id. Il., etc.; ἐκ τῆς καρδίας φιλεῖν Ar.; τἀπὸ καρδίας λέγειν, Lat. ex animo, to speak freely, Eur.
the stomach, Thuc.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
161 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 156 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 405 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.
τὰ δ’ ἐντὸς λεγόμενα σπλάγχνα στόμαχος, καρδία, πνεύμων, σπλήν, ἧπαρ, νεφροὶ δύο.
καὶ ὁ μὲν πρὸς τὴν χαρὰν τὴν τοῦ ὀνείρατος ἀνεπήδησεν ἀπὸ τοῦ θρόνου, πλήξας δʼ αὐτὸν Ἰούδης εἰς τὴν καρδίαν καὶ τὸ ξιφίδιον ἐγκαταλιπὼν ἔξεισι προσκλίνας τὴν θύραν.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
ἕως Φαῶφι κ … Ἀντωνίνου Κομμόδου … ἀπὸ μηνὸς Φαῶφι ϛ … κάρδιαι καιναί … ὀφθαλμις … … εχων
ἀκούσαντες οὖν τινὲς στρατιῶται οἱ ἐν τῇ παρεμβολῇ καὶ φόβον θεοῦ ἔχοντες ἐν τῇ καρδίᾳ ἦρκαν αὐτοὺς καὶ ἔκρυψαν ἐν ταῖς κέλλαις ἐν τῇ παρεμβολῇ. καὶ ἐκείνων μὴ εὑρεθέντων
ἐγὼ Ὡρίων, ἵνα ἐπάρωσιν αὐτῶν τὰς ἁγιωτάτας αὐτῶν χεῖρας πρὸς τὸν θεὸν ἐν ὅλῃ καρδίᾳ αὐτῶν ὡς τύπος σταυροῦ καὶ μὴ ἀποστερήσωσί με καὶ μὴ ἐ … ωσί με,
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word δέησις (lemma: deēsis) refers to a type of prayer or supplication, emphasizing a sense of need or entreaty. It is often used in the New Testament to describe requests made to God, appearing in contexts that highlight the urgency of the petition. While it is synonymous with προσευχή (prayer), δέησις specifically denotes a request stemming from a felt need.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →δέησις, -εως, ἡ
(< δέομαι),
[in LXX for תְּחִנָּה, רִנָּה, תְּפִלָּה, etc. ;]
a wanting, need (so Ps 21(22):25).
δέησις, -εως, 7, (δέομαι); 1. need, indigence, (Ps. xxi. (xxii.) 25; Aeschin. dial. 2, 39 sq.; [Plato, Eryx. 405 6. bis]; Aristot. rhet. 2, 7 [ii. p. 1385", 27]). 2. a secking, asking, entreating, entreaty, (fr. Plat. down) ; in the N.T. requests addressed by men to God (Germ. Bittgebet, supplication); univ.: Jas. v. 16; 1 Pet. iii. 12; as often in the Sept., joined with προσευχή (i. 6. any pious address to God [see below]): Acts i. 14 Ree.; Eph. vi. 18; Phil. iv. 6; plur.2 Tim. i. 3; joined with zpocevyai, 1 Tim. v. 5; with νηστεῖαι, Lk. ii. 37; ποιεῖσθαι δέησιν, Phil. i. 4; π. δεήσεις, Lk. v. 33; 1 Tim. ii. 1. contextually, of prayers imploring God’s aid in some particular matter: Lk. i. 13; Phil. i. 19; plur. Heb. v. 7; supplication for others: [2 Co.i. 11]; περί τινος, Eph. vi. 18; ὑπέρ τινος, 2 Co. ix. 14; Phil. i. 4; with the addition mpos. τὸν θεόν, Ro. x.…
Read the full entry →δέησις. With δέησις, ‘ supplication,” as in Phil 14, may be compared P Par 69P-1 (4.p. 232) ἔνθα σπονδὰ[ς καὶ δε]ήσεις ποιησάμενος, and the Ptolemaic P Petr II. 19 (1a)? where a prisoner supplicates μετὰ δεήσεως καὶ ἱκετείας οὕνεκα τοῦ θεοῦ καὶ τοῦ καλῶς ἔχοντος, “in the name of God and of fair play” (Ed.). In one of the Serapeum documents regarding the Twins, P Lond 2159 (B.c. 162) (=I. p. 13), Ptolemy petitions Sarapion on their behalf, ἀξιῶ οὖν oe μετὰ δεήσεως νομίσαντα ταῖς διδύμαις ἰδίαι (= ἰδίᾳ) σε ταῦτα διδόναι ; cf. the δέησις addressed by a woman to Abinnaeus, P Lond 306 (c. a.p. 346) (= 11. p. 281), and P Giss I, 41410 (time of Hadrian) ἐπινεύσαντος oft]v τῇ[ι]
δέησις (deēsis) — petition.
δέ-ησις, εως, ἡ,
entreaty, [NT+5th c.BC+]
2. written petition, [Refs 1st c.AD+]
II. want, need, [Refs 5th c.BC+]; κατὰ τὰς δεήσεις according to their needs, [Refs 4th c.BC+]
δέησις
deesis
from 1189; a petition:--prayer, request, supplication.
see GREEK for 1189
δέησις, εως, ἡ
n.f.
supplication, prayer
δέησις deēsis 18x
entreaty; prayer, supplication, Lk. 1:13; 2:37; 5:33
δέησις δέομαι an entreating, asking: a prayer, entreaty, Dem., NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
19 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 32 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.
χωρὶς δὲ ἱκετείας καὶ δεήσεως τὴν πτηνὴν καὶ μετάρσιον ἀρετὴν Σεπφώραν Μωυσῆς λαβὼν εὑρίσκει κύουσαν ἐξ οὐδενὸς θνητοῦ τὸ παράπαν (Exod.
ἀπῄει μὲν οὖν ὁ βασιλεὺς ἐλπίζων Ἰάκωβον παρέξειν τὸν γάμον, Ἰάκωβος δὲ τοῖς παισὶ δηλώσας τήν τε φθορὰν τῆς ἀδελφῆς καὶ τοῦ Ἐμμώρου τὴν δέησιν ἠξίου βουλεύεσθαι τί δεῖ ποιεῖν.
ἐλθόντες οὖν ἐπὶ τὸ αὐτὸ ἐδέοντο Μωῦσέως, ἵνα περὶ αὐτῶν ἀνενέγκῃ δέησιν περὶ τῆς ἰάσεως αὐτῶν.
τῆς συκοφαντίας, ὥστε εἰ μὴ ἐξ ἧς ἐποιήσαντο ἡμῶν τε καὶ τοῦ Κόρδου πλείστης δεήσεως … κατὰ τοὺς νόμους τῷ ζῆν αὐτοὺς κινδυνεῦσαι διὰ τὸ μὴ συνεστακέναι … ο
χωμάτων δραχμὰς σλβ γίνονται αἱ ἐπὶ τὸ αὐτὸ δραχμαὶ Αφν ὀβολὸς ἡμιωβέλιον. ὑπὲρ ὧν δεήσει ἐπικλασμὸν γενέσθαι ὧν τὸ κατʼ ἄνδρα· Ἀμοννεὺς πρεσβύτερος Σαρᾶτος λαογραφίας δραχμὰς με τριώβολον χωματικοῦ
παραδῶμεν, καὶ μάλιστα ὅτι ἐπίκειται ἡμῖν ἑτέρου δημοσίου ἱματισμοῦ ἔκδοσις ἣν πάλιν ἡμᾶς ἀπαρτίσαι δεήσει, ἵνʼ ὦμεν πεφιλανθρωπημένοι. ἦμεν δὲ τὸν ἀριθμὸν ἄνδρες ιβ ἐξ ὧν οἱ δ ἀπεσπάσθησαν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
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…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word ὑπέρ (transliterated as *huper*) is a preposition meaning 'over' or 'above' when used with the genitive case, and it can imply 'for' or 'on behalf of' in various contexts. It appears frequently in the New Testament, particularly in discussions of Christ's sacrificial death, such as in Matthew 5:44 and Romans 5:6-8. The word can also express excess or superiority when used with the accusative case.
Ir has been often claimed, and in the interests of an all-important truth, namely the vicarious character of the sacrifice of the death of Christ, that in such passages as Met. 4i;-93 Tit. i. 14: 1 Tim. 11. 6; Gal. 111: 13+ Luke REM 19, 203 1 Pet. 11. 21: 11.133 iv.1; Rom. v.38; John x. 15, in all of which Christ is said to have died ὑπὲρ πάντων, UTEP ἡμῶν, ὑπὲρ τῶν προβάτων, and the like, ὑπέρ shall be accepted as equipollent with ἀντί. And then, it is further urged that, as ἀντί is the preposition first of equivalence (Homer, Jl. ix. 116, 117) and then of exchange (1 Cor. xi. 15; Heb. xii. 2, 16; Matt. v. 38), ὑπέρ must in all those passages be regarded as having the same force. Each of these, it is evident, would thus become a dictum probans for a truth, in itself most vital, namely that Christ suffered, not merely on our behalf and for our good, but also in our stead, and bearing…
Read the full entry →ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., II Co 11:23),
prep. c. gen., acc.
C. gen., primarily of place (rest or motion), over, above, across, beyond, hence, metaph.,
ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν (μὴ γνόντα is said agreeably to the judgment of ὁ ποιήσας), 2 Co. ν. 21 (τὸν οὐ γνόντα would be equiv. to ἀγνοοῦντα). in predictions, where it expresses the opinion of those who predict: ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι, Lk. i. 20; ἔσῃ τυφλὸς μὴ βλέπων, Acts xiii. 11. where the writer or speaker does ποῦ regard the thing itself so much as the thought of the thing, which he wishes to remove from the mind of the reader or hearer (Klotz ad Devar. ii. 2 p. 666), — to be rendered without ete. (Germ. ohne zu with inf.) [ef. B. § 148, 7 b.]: ἐξῆλθε μὴ ἐπιστάμενος, ποῦ ἔρχεται, Heb. xi. 8; add, Mt. xxii. 12; Lk. xiii. 11 [(but ef. B. § 148, 7¢.)]; Acts v. 7; xx. 22; Heb.ix.9. where the participles have a conditional, causal, or concessive force, and may be resolved into clauses introduced by if, on condition that, etc. : θερίσομεν μὴ ἐκλυόμενοι, Gal. vi. 9; μὴ…
Read the full entry →ὑπέρ. From its original locative meaning ‘‘ over” (as in P Par 1145 (B.C. 117) τὰ μὲν ὑπὲρ [γῆς], ταῦθ᾽ ὑπὸ γῆς), ὑπέρ came to be applied in a variety of ways. I. c. gen. (a) = ‘‘for,” ‘‘on behalf of,” ‘‘in the place of”: P Tebt I. 6% (B.c, 140-139) ἐπιτ]ελεῖν τὰ νομιζόμενα τοῖς θεοῖς ὑπὲρ ἡμῶν Kal τῶν τ[έκ]νων, ‘to pay the customary offerings to the gods on behalf of us and our children” (Edd.), P Oxy IV. 743°° (B.c. 2) συνπροσγενέσθαι αὐτῶι ὡς ἀνθομολογη(σομένῳ᾽ ὑπέρ cov οὕτως ὡς ὑπίέρ) pov, ‘‘stand by him, as he will agree in everything for you just as for me”’ (Edd.), and BGU I. 246} (ii/iii a..) γυκτὸς Kal ἡμέρας ἐντυνχάνω TO θεῷ ὑπὲρ ὑμῶν. Cf. also crane, ὑπερ with Mk 9*° the Christian P Iand I. 168 (v/vi A.D.) τὸ νόμιμον ὑπὲρ ἡμῶν ἐστιν, and with 1 Cor 152% A/iche/ 1001: 10 (will of Epicteta—c. B.C. 200) τοῦ kal κατασκεναξαμένου τὸ μουσεῖον ὑπὲρ τοῦ μεταλλαχότος ἁμῶν υἱοῦ…
Read the full entry →ὑπέρ (huper) — above/for.
ὑπέρ [ῠ],
Epic dialect also ὑπείρ, used by [Refs 8th c.BC+] ὁπέρ (which see): in Aeolic dialect replaced by περί (see. περί [Refs 4th c.BC+] also dative (Cf. Sanskrit upaári 'above', Gothic ufar, O[Refs 5th c.BC+] ofer 'over':—from it are formed the comparative and superlative ὑπέρτερος, -τατος, also adverb ὕπερθεν, and Nouns ὑπέρα, ὕπερος.)
__A WITH GENIT.,
__A.I of Place, over;
__A.I.1 in a state of rest, over, above, frequently in [Refs 8th c.BC+]; χιτωνίσκους ἐνεδεδύκεσαν ὑ. γονάτων not reaching to the knees, [Refs 8th c.BC+]; στῆ δ᾽ ἄρ᾽ ὑ. κεφαλῆς stood over his head as he lay asleep, [Refs 8th c.BC+]; ὑ. κεφαλῆς οἱ ἐγίνετο διεξελαύνοντι over head, i. e. over the gateway, [Refs 5th c.BC+]; τὰ ὑ. κεφαλῆς the higher ground, [Refs 5th c.BC+]; Ἰονίας ὑ. ἁλὸς οἰκέων on the Ionian sea…
ὑπέρ
huper
a primary preposition; "over", i.e. (with the genitive case) of place,
above, beyond, across, or causal, for the sake of, instead, regarding;
with the accusative case superior to, more than:--(+ exceeding,
abundantly) above, in (on) behalf of, beyond, by, + very chiefest,
concerning, exceeding (above, -ly), for, + very highly, more (than),
of, over, on the part of, for sake of, in stead, than, to(-ward),
very. In the comparative, it retains many of the above applications.
ὑπέρ
Prep.
in behalf of, above
ὑπέρ hyper 150x
(1) gen., above, over; met. in behalf of, Mt. 5:44; Mk. 9:40; Jn. 17:19; instead of beneficially, Phlm. 13; in maintenance of, Rom. 15:8; for the furtherance of, Jn. 11:4; 2 Cor. 1:6, 8; for the realization of, Phil. 2:13; equivalent to περί, about, concerning, with the further signification of interest or concern in the subject, Acts 5:41; Rom. 9:27; Read the full entry →
ὑπέρ over, above, w. gen, over, beyond, w. acc.
Lat. super:—hence are formed comp. and Sup. ὑπέρτερος, -τατος.
WITH GENIT.,
of Place, over, above:
in a state of rest, στέρνον ὑπὲρ μαζοῖο Il.; ὑπὲρ κεφαλῆς στῆναί τινι to stand over his head, Hom.: of countries, above, further inland, οἰκέοντες ὑπὲρ Ἁλικαρνησσοῦ μεσόγαιαν Hdt.
in a state of motion, over, across, ὑπὲρ θαλάσσης καὶ χθονὸς ποτωμένοις Aesch.
over, beyond, ὑπὲρ πόντου Od.
metaph., from the notion of standing over to protect, for, for defence of, in behalf of, ἑκατόμβην ῥέξαι ὑπὲρ Δαναῶν Il.; θύειν ὑπὲρ τῆς πόλεως Xen.; ὑπὲρ τῆς πατρίδος ἀμύνειν to fight for one's country, etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
be-haf': "On the part of" (Ex 27:21, i.e. so far as it affects them); "on the side of" (Job 36:2). For huper, "over," in the sense of furnishing assistance, as in 2Co 5:20, "in the interest of Christ" (2Co 5:21); "for our good," "in his cause" (Php 1:29); also, often in 2 Cor, in general sense of "concerning" (2Co 5:12; 7:4; 8:24; 9:2; 12:5). Huper does not of itself indicate substitution, although one who shelters ("is over") another, suffers "in his stead" (the King James Version 2Co 5:20), as well as "in his…
158 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 154 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
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.
ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι.
τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον
μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν ἀρουρῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third 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
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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
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
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
σωτηρία (sōtēria) is a feminine noun meaning deliverance, preservation, or salvation, derived from σωτήρ (sōtēr). It encompasses both physical safety and spiritual salvation, particularly in a Messianic context, as seen in various New Testament references such as Luke 1:69 and Acts 4:12. The term is used to describe salvation as a present reality for believers and as a future hope.
σωτηρία, -ας, ἡ
(< σωτήρ),
[in LXX for יֶשַׁע, יְשׁוּעָה, תְּשׁוּעָה, פְּלֵיטָה, etc. ;]
deliverance, preservation, salvation, safety (Lat. salus): Ac 7:25 27:34, He 11:7; ἐξ ἐχθρῶν, Lk 1:71. In NT esp. of Messianic and spiritual salvation (v.s. σώζω): Lk 19:9, Jo 4:22, Ac 4:12 13:47, Ro 11:11, II Th 2:13, II Ti 3:15, He 2:3 6:9,
σωτηρία, -as, ἡ, (σωτήρ), deliverance, preservation, safety, salvation: deliverance from the molestation of enemies, Acts vii. 25; with ἐξ ἐχθρῶν added, Lk. i. 71; preservation (of physical life), safety, Acts xxvii. 34; Heb. xi 7. in an ethical sense, that which conduces to the soul’s safety or salvation: σωτηρία τινὶ ἐγένετο, Lk. xix. 9; ἡγεῖσθαί τι σωτηρίαν, 2 Pet. iii.15; in the technical biblical sense, the Messianic salvation (see σώζω, b.), a: uniy.: Jn. iv. 22; Actsiv. 12; xiii.47; Ro. xi. 11; 2Th. ii. 13; 2 Tim. iii.15; Heb. ii.3; vi. 9; Jude3; opp. to ἀπώλεια, Phil. i. 28; αἰώνιος σωτηρία, Heb. v. 9 (for πῃ orniy, Is. xlv.17); [add, Mk. xvi. WH in the (rejected) ‘Shorter Conclusion’]; ὁ λόγος τῆς σωτηρίας ταύτης, instruction concerning that salvation which John tie Baptist foretold [ef. W. 237 (223) ], Acts xiii. 26; τὸ evayyeλιον τῆς σωτηρίας ὑμῶν, Eph. i. 13; ὁδὸς σωτηρίας…
Read the full entry →σωτηρία is common in the papyri in the general sense of “‘ bodily health,” ‘‘ well-being,” ‘‘safety,’’ as in BGU II. 423% (ii/a.D.) (= Selections, p. 91) γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν μου, 20. 63218 (ii/A.D.) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ τῆ[9] σωτηρίας μου καὶ τῶν ἐμῶν, 7. 380" (iii/A.D.) (= Selections, p. 104) ἐξέτασε (2. ἐξήτασα) περὶ τῆς σωτηplas σου καὶ τῆς πεί --ααι)δίων σου, “1 asked about your health and the health of your children,’ P Oxy VI. 939°° (iv/A.D.) (= Selections, p. 129) νὴ yap τὴν σὴν σωτηρίαν (cf. 1 Cor 1531), κύριέ pov, ἧς μάλιστά μοι μέλει, εἰ μὴ ἐπινόσως ἐσχήκει τὸ σωμάτιον τότε 6 υἱὸς ᾿Αθανάσιος, αὐτὸν ἂν ἀπέστειλα πρός σε, ‘for by your own safety, my lord, which chiefly concerns unless my son Athanasius had then been ina sickly state of body, I would have sent him to you,’’ P Oxy I. 1385 (a contract—a.D.…
Read the full entry →σωτηρία (sōtēria) — salvation.
σωτηρ-ία,
Ionic dialect -ιη, ἡ, deliverance, preservation, σωτηρίην ὑποθησόμενον ὑμῖν [Refs 5th c.BC+]; ἀπεργάζεσθαι, πορίζειν, ἐκπορίζεσθαι, [Refs 5th c.BC+]; ἐνεύχομαί σοι τὴν Ἀπολλωνίου σ. [Refs 3rd c.BC+]; ὀμνύω σωι (or σοι) τὴν σαυτοῦ σ. [Refs 3rd c.BC+]; ὑπὲρ σωτηρίας.. Αὐτοκράτορος, = Latin pro salute Imperatoris, [Refs 2nd c.AD+]
2. a way or means of safety (= μηχανὴ σωτηρίας [Refs 4th c.BC+]; ἔχεις τιν᾽.. σ.; [Refs 5th c.BC+]
3. safe return, ἡ ἐς τὴν πατρίδα σ. [Refs]; ἡ οἴκαδε σ. [Refs 4th c.BC+]; νόστιμος σ. [Refs 4th c.BC+]
σωτηρία
soteria
feminine of a derivative of 4990 as (properly, abstract) noun; rescue
or safety (physically or morally):--deliver, health, salvation, save,
saving.
see GREEK for 4990
σωτηρία, ας, ἡ
n.f.
deliverance, salvation
σωτηρία sōtēria 46x
a saving, preservation, Acts 27:34; Heb. 11:7; deliverance, Lk. 1:69, 71; Acts 7:25; salvation, spiritual and eternal, Lk. 1:77; 19:9; Acts 4:12; Rev. 7:10; a being placed in a condition of salvation by an embracing of the Gospel, Rom. 10:1, 10; 2 Tim. 3:15; means or opportunity of salvation, Acts 13:26; Read the full entry →
σωτηρία σωτηρία, ἡ, a saving, deliverance, preservation, safety, Lat. salus, Hdt., attic; ς. τινὶ διδόναι, φέρειν Eur.; σωτηρίαν ἔχειν Soph., etc.
a way or means of safety, Aesch., Eur., etc.
a safe return, ἡ ἐς τὴν πατρίδα ς. Thuc.; ἡ οἴκαδε σωτηρία Dem.; also, νόστιμος ς. Aesch.
of things, a keeping safe, preservation, τινός of anything, Hdt., Aesch., etc.
security, guarantee for safety, ς. ἔστω τινός guarantee for the safe keeping of a thing, ap. Dem.; σωτηρίαι τῆς πολιτείας ways of preserving it, Arist.
security, safety, Thuc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
sal-va'-shun:
I. IN THE OLD TESTAMENT
1. General
2. Individualism
3. Faith
4. Moral Law
5. Sacrifices
6. Ritual Law
II. INTERMEDIATE LITERATURE
1. General
2. The Law
III. THE TEACHING OF CHRIST
1. The Baptist
2. Kingdom of God
3. Present and Future
4. Individualism
5. Moral Progress
6. Forgiveness
7. Person of Christ
8. Notes
IV. PAUL
1. General
2. Moral Progress
3. The Spirit
4. Mystical Union
5. Forgiveness
6. Atonement
7. Summary
8. Notes
V. THE REST OF THE NEW TESTAMENT: SUMMARY
1. John
2. Hebrews
3. Peter
4. Summary
LITERATURE
In English Versions of the Bible the words "salvation" "save," are not technical theological terms, but denote simply "deliverance," in almost any sense the latter word can have. In systematic theology, however, "salvation" denotes the whole process by which man is delivered from all that would prevent his attaining to the highest good that God has prepared for him. Or, by a transferred sense…
Salvation
This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, “the great salvation” (Heb. 2:3). (See REDEMPTION; REGENERATION.)
Means, strictly, deliverance; and so it is used of temporal deliverance, victory, in Ge 14:13 1Sa 14:45. But as the spiritual deliverance from sin and death, through the Redeemer, Mt 1:21, is a far greater salvation, so this word has come to be used mostly only in this moral and spiritual sense; and implies not only this deliverance, but also the consequences of it, namely, eternal life and happiness in the kingdom of out Lord, 2Co 7:10 Eph 1:13. It is most justly described as a "great salvation," Heb 2:3.
51 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 46 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 60 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.
οἱ δ’ αὖ κυβερνῆται πρὸς τὸ τῆς νεὼς ἔσχατον χωρίον πρύμναν παρελθόντες πάντων ὡς ἔπος εἰπεῖν εἰσιν ἄριστοι τῶν ἐμπλεόντων, ἅτε τῆς νεὼς καὶ τῶν ἐν αὐτῇ τὴν σωτηρίαν ἐν χερσὶ ταῖς αὑτῶν ἔχοντες.
καὶ οἱ μὲν οὕτως ἀφανίζονται πάντες, Νῶχος δὲ σώζεται μόνος ὑποθεμένου μηχανὴν αὐτῷ καὶ πόρον πρὸς σωτηρίαν τοῦ θεοῦ τοιαύτην·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
Σωκράτης Ἱερωνύμῳ τῶι ἀδελφῶι χαίρειν. μὰ τὴν σὴν σωτηρίαν καὶ τὸν κύριον Ἄμμωνα … μὴ τὰ ἐν τῇ λατομίᾳ … οὐδὲ τῶι Ἀραβάρχηι
σεμνὸν κύριον καὶ ἀδελφόν. γράφεις μοι λέγων· ἐὰν δυνηθῇς ἀνάπλευσον· νὴ τὴν σήν μοι σωτηρίαν καὶ τὴν τοῦ τεκνίου μου καὶ ὀρθοποδίαν, ἧς πέπεισμαί σε κήδεσθαι οὐκ ἔλασσόν μου,
γενήματα καὶ γένη καὶ κτ … … … τας οὔσας ἐν χρήσει παρὰ τῇ σωτηρίᾳ … … … τα ὑπʼ ἐμοῦ καταλειφθησόμενα … … … τατον βίον διη