Romans 16:3 — Word Study
N1904Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
BSAdo greetaspazomai▸ PriscaPriska [a faithful Christian woman] andkai AquilaAkulas [my close associate] theho fellow workerssunergos [co-laborers, helpers] of mineegō inen ChristChristos Jesus —Iēsous [the Messiah, our Lord]
| Greek | English | Parsing |
|---|---|---|
| Ἀσπάσασθε | do greet | Verb, aorist, middle deponent |
| Πρίσκαν | Prisca | Noun, accusative, singular |
| καὶ | and | Conjunction |
| Ἀκύλαν | Aquila | Noun, accusative, singular |
| τοὺς | the | Article, accusative, plural |
| συνεργούς | fellow workers | Adjective, accusative, plural |
| μου | of mine | Personal pronoun, first person, genitive |
| ἐν | in | Preposition |
| Χριστῷ | Christ | Noun, dative, singular |
| Ἰησοῦ, | Jesus — | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Greet Prisca and Aquila, my fellow workers in Christ Jesus, |
| KJV | Greet Priscilla and Aquila my helpers in Christ Jesus: |
| ASV | Salute Prisca and Aquila my fellow-workers in Christ Jesus, |
| YLT | Salute Priscilla and Aquilas, my fellow-workmen in Christ Jesus — |
| WEB | Greet Prisca and Aquila, my fellow workers in Christ Jesus, |
| BBE | Give my love to Prisca and Aquila, workers with me in Christ Jesus, |
Where they part company is συνεργούς — see How Translations Differ.
The structure is simple, with one main clause delivering the greeting.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἀσπάζομαι
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 16:3
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 — Final Greetings and Instructionsgenerated
Romans 16:3 is part of Paul's closing remarks to the Roman church, where he acknowledges several individuals who have contributed to his ministry. He specifically mentions Prisca and Aquila, a couple who played a significant role in the early church and were known for their hospitality and support of Paul's work. This section emphasizes the importance of community and partnership in spreading the Gospel, as seen in other passages like Acts 18:2-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 18:2–17 | There he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla because Claudius had ordered all the Jews to leave Rome. Paul went to visit them, |
| 2 | 1 Corinthians 16:19 | The churches in the province of Asia send you greetings. Aquila and Prisca greet you warmly in the Lord, and so does the church that meets at their house. |
| 3 | 2 Timothy 4:19 | Greet Prisca and Aquila, as well as the household of Onesiphorus. |
| 4 | Romans 16:9 | Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. |
| 5 | 1 Corinthians 16:16 | to submit to such as these, and to every fellow worker and laborer. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — συνεργούς, sunergosgenerated
The word συνεργός is a noun meaning 'fellow worker' or 'co-laborer.' It is derived from the prefix σύν (together) and a root related to work, indicating collaboration in a task or mission.
In this context, it highlights the shared efforts of Prisca and Aquila in the ministry of Christ Jesus, emphasizing their active participation and support in the work of spreading the Gospel.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Greet Prisca and Aquila, my fellow workers in Christ Jesus,' which aligns with the translations of the KJV and WEB.
However, the ASV uses 'Salute Prisca and Aquila my fellow-workers,' while the KJV refers to them as 'my helpers,' indicating a slight variation in how their roles are described.
Sentence Structuregenerated
The main verb of the verse is Ἀσπάσασθε, do greet, which governs the entire sentence. It is followed by two noun phrases: Πρίσκαν and Ἀκύλαν, identifying the individuals being greeted, and concludes with a prepositional phrase that specifies their relationship to Paul.
The structure is straightforward, with the greeting directed at two individuals, highlighting their importance in the ministry and their connection to Paul.
Septuagint Backgroundgenerated
In Romans 16:3, the term Χριστῷ (Christos) is used, which corresponds to the Hebrew word מָשִׁיחַ (māšîaḥ), meaning 'anointed'. This connection emphasizes Jesus' role as the anointed one in the context of the early Christian community.
The name Ἰησοῦ (Iēsous) appears in this verse as well, which is linked to the Hebrew יְהוֹשׁוּעַ (yᵊhôšūaʿ), signifying 'salvation'. This choice reinforces the identity of Jesus as the savior within the Christian faith.
In plain words — the whole versegenerated
Romans 16:3 shows Paul greeting Prisca and Aquila, a couple who worked closely with him in spreading the message of Jesus. Their partnership is a testament to the collaborative nature of early Christian ministry.
Frequently Asked Questionsgenerated
Prisca and Aquila were a married couple who were early Christian leaders and companions of Paul, known for their hospitality and support in ministry.
Being a 'fellow worker' means actively collaborating with others in ministry or service, sharing responsibilities and efforts to spread the Gospel.
Paul includes greetings to acknowledge and honor individuals who contributed to the ministry, fostering a sense of community and connection among believers.
Their example teaches the importance of partnership in ministry and the value of supporting one another in the work of spreading the Gospel.
Reflection Questionsgenerated
- How can I support others in their ministry like Prisca and Aquila did?
- What does it mean for me to be a 'fellow worker' in my community?
- In what ways can I foster a sense of partnership in my church or group?
- How can I express my appreciation for those who work alongside me in faith?
The early church on this verse — how the Fathers read it
Early church fathers comment on the significance of Prisca and Aquila's partnership with Paul, emphasizing their contributions to the faith.
"Greet Priscilla and Aquila, my helpers in Christ Jesus." To the excellence of these St. Luke also bears witness. Partly when he says that Paul "abode with them, for by their occupation they were tent-makers";Early Church Fathers on Romans 16 →
"Greet," he says, "Priscilla and Aquila, my helpers in Christ Jesus." To the excellence of these St. Luke also bears witness. Partly when he says that Paul "abode with them, for by their occupation they were tent-makers" (Acts xviii.Early Church Fathers on Romans 16 →
They are said to have established Apollos in the faith. Paul calls them helpers because they helped him in his work of instruction.Early Church Fathers on Romans 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 16:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGreet Priscilla and Aquila,.... The former of these, who was a woman, and the wife of the latter, is in some copies called Prisca; and so the Vulgate Latin here reads it, as she is also called in 2 Timothy 4:19.
Read John Gill on Romans 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGreet Priscilla and Aquila my helpers in Christ Jesus: Greet (or, 'Salute') Priscilla.
Read Robert Jamieson on Romans 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the next place, he saluteth several persons by name; the first are Priscilla and Aquila. Sometimes she is called Prisca, ; and by a diminutive, Priscilla. This was usual amongst the Romans. So Livia was called Livilla; Tullia, Tulliola; Petrona, Petronella, &c. The wife is named before her husband; so she is, . Some think she was first called; others, that she was most renowned for her zeal and charity. We need not to be curious in our inquiry after the reason; we find in other places Aquila is set before Priscilla, ,26 . Hence it may appear how weakly the papists argue for Peter’ s primacy, because he was placed first on the catalogue of the apostles; for by the same argument, the wife…
Read Matthew Poole on Romans 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 Greet Priscilla and Aquila my helpers in Christ Jesus: Ver. 3. Salute Priscilla] She is first mentioned, haply as more forward than her husband in the best things. So was Manoah’ s wife and Nazianzen’ s mother.
Read John Trapp on Romans 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Priscilla.—The correct reading here is Prisca, of which form Priscilla is the diminutive. It is rather remarkable that the wife should be mentioned first. Perhaps it may be inferred that she was the more active and conspicuous of the two. Aquila was a Jew of Pontus, whom St. Paul had found with his wife at Corinth (Acts 18:1). They had there been converted by him, and afterwards appear in his company at Ephesus (Acts 18:18; Acts 18:26; 1 Corinthians 16:19). At the time when this Epistle was written they were at Rome, but later they seem to have returned to Ephesus (2 Timothy 4:19). The Jew Aquila, who rather more than a century later made a translation of the Old Testament, critically…
Read Charles John Ellicott on Romans 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Greet Priscilla and Aquila] This pious couple had been obliged to leave Rome, on the edict of Claudius, see Acts 18:2, and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labours. Instead of Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to be the genuine reading.
Read AdamClarke on Romans 16 →CambridgeThe Cambridge Bible for Schools and Colleges3. Priscilla and Aquila] Better, Prisca and Aquila; so 2 Timothy 4:19.—See Acts 18:2; Acts 18:18; Acts 18:26, for the whole known history of these two eminent Christians, (except the references to them here, and in 1 Corinthians 16:19, and 2 Timothy 4). Aquila (whose name in its Greek form is Akulas) was born in Pontus—as was another well-known Aquila, a translator of the O. T. into Greek. He and his wife, Prisca or Priscilla, first met St Paul at Corinth; then, 18 months later, went with him to Ephesus, where they both took part in the instruction of Apollos: here we find them again at Rome; and in St Paul’s last days they are probably again at Ephesus. (2 Timothy 4.) Their after-history…
Read Cambridge on Romans 16 →Albert Barnes1798–1870Barnes' Notes on the BibleGreet Priscilla and Aquila - Salute; implying the apostle’s kind remembrance of them, and his wishes for their welfare. Priscilla - Priscilla was the wife of Aquila.
Read Albert Barnes on Romans 16 →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
Greet Prisca and Aquila, my fellow workers in Christ Jesus,
Greet Prisca and Aquila, my fellow workers in Christ Jesus,
Greet Prisca and Aquila, my fellow workers in Christ Jesus,
Greet Prisca and Aquila, my fellow workers in Christ Jesus,
Tyndale line
Greet Priscilla and Aquila my helpers in Christ Jesus:
Salute Prisca and Aquila my fellow-workers in Christ Jesus,
Salute Prisca and Aquila my fellow-workers in Christ Jesus,
Greet Priscilla and Aquila my helpers in Christ Jesus:
Greete Priscilla, and Aquila my fellowe helpers in Christ Iesus,
Strictly literal
Salute Prisca and Aquila, my fellow-workmen in Christ Jesus,
Salute Priscilla and Aquilas, my fellow-workmen in Christ Jesus —
Greet Priscilla and Aquilas, my fellow-workmen in Christ Jesus—
Greet Priscilla and Aquila, my fellow workers in Christ Jesus,
From the Latin
Salute Prisca and Aquila, my helpers in Christ Jesus,
Simplified
Pass on my greetings to Prisca and Aquila, my co-workers in Christ Jesus,
Give my love to Prisca and Aquila, workers with me in Christ Jesus,
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.
Salutate Priscam et Aquilam, adjutores meos in Christo Jesu
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܐܠܘ ܒܫܠܡܐ ܕܦܪܝܣܩܠܐ ܘܕܐܩܠܣ ܦܠܚܐ ܕܥܡܝ ܒܝܫܘܥ ܡܫܝܚܐ
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.
Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
The standard critical text of the New Testament.
Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
The previous edition, still widely cited.
Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
The Society of Biblical Literature edition, freely licensed.
Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
The edition that turned scholarship toward the earliest manuscripts.
Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
An independent critical text built from the oldest witnesses then known.
Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
A recent critical edition following documentary evidence closely.
Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
The reading of the majority of surviving manuscripts.
Ἀσπάσασθε — καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ,
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 |
|---|---|---|
| Πρίσκαν Prisca | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 16:3
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.
ἀσπάζομαι is a verb meaning to greet, welcome, or salute, often used in the context of expressing good wishes or taking leave. It can also imply a physical embrace or kiss, and is employed as a formal closing in letters. The New Testament frequently uses it in greetings, such as in Romans 16:16 and 1 Corinthians 16:20.
ἀσπάζομαι depon.,
[in LXX: Ez 18:7, Jg 18:15 (לְשָׁלוֹם שָׁאַל), Es 5:2, I Mac 7:29, al.;]
to welcome, greet, salute: c. acc. pers., Mt 5:47, Mk 9:15, Ac 21:7, al.; id. seq. ἐν φιλήματι, Ro 16:16, I Co 16:20, II Co 13:12, I Th 5:26, I Pe 5:14; τ. ἐκκλησίαν (Deiss., BS, 257),
ἀσπάζομαι ; [impf. ἠσπαζόμην] ; 1 aor. ἠἡσπασάμην ; (fr. σπάω with a intensive [q. y., but cf. ν᾽ ἀπιζθκ p. 1163 ; Curtius, Das Verbum, i. 324 sq.]; hence prop. to draw to one’s self [W. § 38, 7 fin.]; cf. doxaipw for σκαίρω. ἀσπαίpo for σπαίρω, ἀσπαρίζω for σπαρίζω) ; [fr. Hom. down]; a. with an acc. of the pers., to salute one, greet, bid welcome, wish well to, (the Israelites, on meeting and at parting, generally used the formula 7 DI7W); used of those accosting any one: Mt. x. 12; Mk. ix. 15; xv. 18; Lk. i. 40; Acts xxi. 19. of those who visit one to see him a little while, departing almost immediately afterwards: Acts xviii. 22; xxi. 7; like the Lat. sa/utare, our ‘pay one’s respects to,’ of those who show regard for a distinguished person by visiting him: Acts xxv. 13, (Joseph. antt. 1,19, 5;6,11,1). of those who greet one whom they meet in the way: Mt. v.47 (in the East even now…
Read the full entry →ἀσπάζομαι. The papyri have shown conclusively that this common NT word was the regular ¢erm. tech. for conveying the greetings at the end of a letter. Examples are BGU IV. 1079*f(A.D. 41) (= Selections, p. 40) ἀσπάζου Διόδωρον pler’] ἄλων (Δ ἄλλων)... ἀσπάζου ᾿Αρποχράτη[ν], 22. 11. 423!8f (ii/A.D.) (= Selections, p. 91) ἄσπασαι Καπίτων[α πο]λλὰ καὶ το[ὺς] ἀδελφούς [μ]ου καὶ Σιεϊρήνιϊ]λλαν καὶ τοὺς] φίλους [μ]ου, etc. As showing how much the absence of these greetings was felt, we may quote P Giss I. 787 (ii/A.D.) ἡ μικρά μου “Hpa8[o]is γράφουσα τῶι πατρὶ ἐμὲ οὐκ dorifeται κ[α]ὶ διὰ τί οὐκ οἶδα, and P Grenf I. ς 35: (iv/a.p.) ᾿Αλλοῦς πολλά σοι ἀπειλί(εῖ), ἐπὶ γὰρ πολλάκις γράψας καὶ πάντας ἀσπασάμενος αὐτὴν μόνον οὐκ ἠσπάσου. The use of the Ist pers. ἀσπάζομαι by Tertius in Rom 16*!, the only ex. of this exact formula in the NT, may be paralleled from P Oxy VII. 106775 (iii/A.D.) where…
Read the full entry →ἀσπάζομαι (aspazomai) — to pay respects to.
ἀσπάζομαι,
Epic dialect aorist ἀσπάσσατο[Refs]:—welcome kindly, greet, τινά[Refs 8th c.BC+]; μεγάλως ἠσπάζοντο αὐτόν received him with great joy, [Refs 5th c.BC+]: frequently with no modal word, [Refs 5th c.BC+]; especially as the common form on meeting, Στρεψιάδην ἀσπάζομαι[Refs 5th c.BC+]; πόρρωθεν ἀ. salute from a distance, [Refs 5th c.BC+]; πρόσωθεν αὐτὴν ἁγνὸς ὢν ἀ. I salute her at a respectful distance, i. e. keep away from her, [Refs 5th c.BC+]; ἀ. ταῖς κώπαις, of the saluting of ships, [Refs 1st c.AD+]; ἀ. τινὰ βασιλέα to hail or salute as king, [Refs 1st c.BC+] to bid the event welcome, [Refs 5th c.BC+]
Read the full entry →ἀσπάζομαι
aspazomai
from 1 (as a particle of union) and a presumed form of 4685; to enfold
in the arms, i.e. (by implication) to salute, (figuratively) to
welcome:--embrace, greet, salute, take leave.
see GREEK for 1
see GREEK for 4685
ἀσπάζομαι
v.
I greet, salute, pay my respects to
ἀσπάζομαι aspazomai 59x
to salute, greet, welcome, express good wishes, pay respects, Mt. 10:12; Mk. 9:15, et al. freq.; to bid farewell, Acts 20:1; 21:6; to treat with affection, Mt. 5:47; met. to embrace mentally, welcome to the heart of understanding, Heb. 11:13
ἀσπάζομαι to welcome kindly, bid welcome, greet, Lat. salutare, τινα Hom., etc.; as the common form on meeting, ἀσπάζομαί σε or ἀσπάζομαι alone, Ar.; πρόσωθεν αὐτὴν ἀσπ. I salute her at a respectful distance, i. e. keep away from her, Eur.:— also to take leave of, id. Eur., Xen.
to embrace, kiss, caress, Ar.; of dogs, Lat. blandiri, Xen.
of things, to follow eagerly, cleave to, Lat. amplector, ἀσπ. τὸν οἶνον Plat.
ἀσπ. ὅτι to be glad that, Ar.
Verb-ADM-2P — Verb · aorist · middle deponent · imperative · second person · pluralaorist middle deponent imperative — a completed action, viewed as a whole.
V-ADM-2P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: iMperative Person: second Number: Plural
57 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 60 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
ἡ μὲν γὰρ εὐτέλειαν καὶ ὀλιγοδεΐαν καὶ ὅσον ἀναγκαῖον φιλαυστήρῳ καὶ σεμνῷ βίῳ διαφερόντως ἀσπάζεται, ἡ δὲ περιεργίαν καὶ πολυτέλειαν, ἃ χλιδῆς καὶ θρύψεως αἴτια γίνεται ψυχῇ καὶ σώματι, δι’ ὧν τὴν ὑπαίτιον καὶ θανάτου χαλεπωτέραν ζωὴν παρὰ τοῖς εὖ…
Ταῦτα τοῦ θεοῦ κρίναντος περὶ τῶν Σοδομιτῶν Ἅβραμος θεασάμενος τρεῖς ἀγγέλους, ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ Μαμβρῆ παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό τε καὶ παρʼ αὐτῷ καταχθέντας παρεκάλει ξενίας μεταλαβεῖν.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
τοὺς παρ … c … ἀσπάζεταί σε … ρ …δοῦς καὶ Μητρόβις καὶ Ἡρᾶς. οὐκ ἔπεμψα τὸ ἔσοπτρον διὰ τὸν
γράψω. τὰς ἅλως οὐ πάσας θλάσον ἐπὶ τοῦ παρόντος. μὴ οὖν ἄλλως ποιήσῃς. ἔρρωσο. ἀσπάζου Ἥρωνα καὶ Ὀρσενοῦφιν καὶ τοὺς ἐν οἴκῳ πάντας. ἔτους β Αὐτοκράτορος Καίσαρος Νερούα Τραιανοῦ
ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ εἰ ἀληθῶς λέγει. ἔρρωσο. ἀσπάζου τοὺς ἀδελφοὺς Λύκον καὶ … ν. Μεχεὶρ ιβ.
Πρίσκα is a feminine name of Latin origin, meaning 'ancient.' It refers to a Christian woman, Prisca, who is the wife of Aquila and mentioned in several New Testament passages, including Romans 16:3 and 1 Corinthians 16:19. The name is sometimes found in its diminutive form, Πρίσκιλλα, which is also noted in Acts 18.
Πρίσκα, -ας, ἡ (Lat.), and Πρίσκιλλα, -ης, ἡ,
Prisca: Ro 16:3, I Co 16:19, II Ti 4:19; Priscilla: Ac 18:2, 18, 26; the wife of Aquila, v.s. Ἀκύλας.†
Πρίσκα, ἡ, [ace. -av], Prisca (a Lat. name [lit. ‘ancient’]), a Christian woman, wife of Aquila (concerning whom see ’AxvAas): Ro. xvi. 8 GLTTr WH; 1 Co. xvi. 19 L ed. ster. TTrWH; 2 Tim. iv. 19. She is also called by the dimin. name Πρισκίλλα [better (with all edd.) Πρίσκιλλα, see Chandler § 122; Etymol. Magn. 19, 50 sq.] (ef. Livia, Livilla; Drusa, Drusilla; Quinta, Quintilla; Secunda, Secundilla): Acts xviii. 2, 18, 26; besides, Ro. xvi. 3 Rec.; 1 Co. xvi. 19 RGL.
Πρίσκα (Priska) — Prisca.
Πρίσκα, -ας, ἡ (Lat.), and Πρίσκιλλα, -ης, ἡ, Prisca: Rom_16:3, 1Co_16:19, 2Ti_4:19; Priscilla: Act_18:2; Act_18:18; Act_18:26; the wife of Aquila, vs. Ἀκύλας.†
(From Abbott-Smith. LSJ has no entry)
∏ρίσκα ∏ρίσκιλλα
Priska
of Latin origin; feminine of Priscus, ancient; Priska, a Christian
woman:--Prisca. See also 4252.
see GREEK for 4252
Πρίσκα, ης, ἡ
n.f.
Prisca, Priscilla
Πρίσκα Priska 3x
see also Πρόσκιλλα, Prisca, pr. name, Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19*
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
(ancient), (2 Timothy 4:19) or Priscil’la (a diminutive from Prisca), the wife of Aquila. [AQUILA] To what has been said elsewhere under the head of AQUILA the following may be added: We find that the name of the wife is placed before that of the husband in (Romans 16:3; 2 Timothy 4:19) and (according to some of the best MSS.) in (Acts 18:26) Hence we should be disposed to conclude that Priscilla was the more energetic character of the two. In fact we may say that Priscilla is the example of what the married woman may do for the general service of the Church, in conJunction with home duties, as Phoebe is the type of the unmarried servant of the Church, or deaconess.
ancient
→ A female disciple in Ephesus 2Ti 4:19
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
μεταλημψομένοις ἡ κράτησις καὶ κυρία ἀναφαίρετος ἐπὶ τὸν ἀεὶ χρόνον, ἐὰν φαίνηται κυρῶσαι. … Πρίσκα διὰ φροντιστοῦ Σεντίου τοῦ καὶ Θεαγένους ἐπιδέδωκα ἔτους ια Αὐρηλίου Ἀντωνίνου Καίσαρος τοῦ κυρίου
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word Ἀκύλας (i.e., Aquila) refers to a male proper name, likely derived from the Latin for 'eagle.' It identifies a Jewish tent-maker and companion of Paul, mentioned in several New Testament passages, including Acts 18 and Romans 16. The lexicons consistently describe him as a significant figure in early Christianity.
Ἀκύλας, -ου (and -α; MM, VGT, s.v.), ὁ (Lat.),
Aquila: Ac 18:2, 18 18:26, Ro 16:3, I Co 16:19, II Ti 4:19.†
᾽᾿Ακύλας, -ov, [but no gen. seems to be extant, see B. 20 (18)], 6, Aquila, a Jew of Pontus, a tent-maker, convert to Christ, companion and ally of Paul in propagating the Christian religion: Acts xviii. 2, 18, 26; Ro. xvi. 8; 1 Co. xvi. 19; 2 Tim. iv. 19; [see B. D.].
Ἀκύλας
Akulas
probably for Latin aquila (an eagle); Akulas, an Israelite:--Aquila.
Ἀκύλας, ου, ὁ
n.m.
Aquila
Ἀκύλας Akylas 6x
Aquila, pr. name, Paul’s friend and Priscilla’s husband, Acts 18:2, 18, 26; Rom. 16:3; 1 Cor. 16:19; 2 Tim. 4:19*
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
ak'-wi-la (Akulas), ("an eagle"): Aquila and his wife Priscilla, the diminutive form of Prisca, are introduced into the narrative of the Ac by their relation to Paul. He meets them first in Corinth (Ac 18:2). Aquila was a native of Pontus, doubtless one of the colony of Jews mentioned in Ac 2:9; 1Pe 1:1. They were refugees from the cruel and unjust edict of Claudius which expelled all Jews from Rome in 52 AD. The decree, it is said by Suetonius, was issued on account of tumults raised by the Jews, and he especially mentions one Chrestus (Suetonius Claud. 25). Since the word Christus could easily be confounded by him to refer to some individual whose name was Chrestus and who was an agitator, resulting in these disorders, it has…
Aquila
Eagle, a native of Pontus, by occupation a tent-maker, whom Paul met on his first visit to Corinth (Acts 18:2). Along with his wife Priscilla he had fled from Rome in consequence of a decree (A.D. 50) by Claudius commanding all Jews to leave the city. Paul sojourned with him at Corinth, and they wrought together at their common trade, making Cilician hair-cloth for tents. On Paul’s departure from Corinth after eighteen months, Aquila and his wife accompanied him to Ephesus, where they remained, while he proceeded to Syria (Acts 18:18, 26). When they became Christians we are not informed, but in Ephesus they were (1 Cor. 16:19) Paul’s “helpers in Christ Jesus.” We find them afterwards at Rome (
(an eagle), a Jew whom St. Paul found at Corinth on his arrival from Athens. (Acts 18:2) (A.D, 52,) He was a native of Pontus, but had fled with his wife Priscilla, from Rome, in consequence of an order of Claudius commanding all Jews to leave the city. He became acquainted with St. Paul, and they abode together, and wrought at their common trade of making the Cilician tent or hair-cloth. On the departure of the apostle from Corinth, a year and eight months after, Priscilla and Aquila accompanied him to Ephesus. There they remained and there they taught Apollos. At what time they became Christians is uncertain.
A Jew born in Pontus, a tent-maker by occupation, who with his wife Priscilla joined the Christian church at Rome. When the Jews were banished from that city by the emperor Claudius, Aquilla and his wife retired to Corinth. They afterwards became the companions of Paul in his labors, and are mentioned by him with much commendation, Ac 18:2,3,24-26 Ro 16:3,4 1Co 16:19 2Ti 4:19.
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
τελευταῖα δὲ Ἀκύλας, ὁμολογεῖται δὲ ὑπὸ πάντων πληγὴν ἐπαγαγών, μεθίστησιν αὐτὸν ἀκριβῶς.
κορασίω μὴ συ … ς χάριτας … χρῄζῃς πέμψον μοι … ἐπιστολή … καὶ Ἀκυλᾶς … … … το
χαίρειν. ἐκομισάμην σου τὴν ἐπιστολὴν ἡδέως καὶ περιμένω σε. ὄφελον δὲ καὶ τὸ πρὸς Ἀκύλαν ἐπιστόλιον πεπομφὼς ἢ
Σουβατιανὸς Ἀκύλας στρατηγοῖς ζ νομῶν καὶ Ἀρσινοΐτου χαίρειν. διατάγματος προτεθέντος ὑπʼ ἐμοῦ ἐν τῇ λαμπροτάτῃ Ἀλεξανδρείᾳ
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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural 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
The Greek word συνεργός (i.e., *sunergos*) means 'fellow-worker' or 'co-laborer.' It is composed of the prefix σύν (together) and a root related to work. This term appears in various New Testament contexts, often referring to individuals who assist in spreading the Christian message, such as in Romans and Philippians. The lexicons do not indicate significant disagreement on its meaning.
** συνεργός, -όν
[in LXX: II Mac 8:7 14:5 * ;]
a fellow-worker: c. gen. pers., Ro 16:3, 9, 21, Phl 2:25 4:3, I Th 3:2, Rec., Phm 1, 24; θεοῦ (cf. Lft., Notes, 41, 188), I Co 3:9 (pl.), I Th 3:2 [WH] R, mg. (R, txt., διάκονον τοῦ θ.; on the original reading, v. ICC, in l.); τ. χαρᾶς ὑηῶν, II Co 1:24; τ. ἀληθείᾳ, III Jo 8; seq. εἰς, II Co 8:23, Col 4:11.†
συνεργός, -όν, (σύν and EPYQ), [fr. Pind.], Eurip., Thue. down, a companion in work, fellow-worker, (Vulg. adjutor [Phil. ii. 25; 3 Jn. 8 codperator]): in the N. T. with a gen. of the pers., one who labors with another in furthering the cause of Christ, Ro. xvi. 8, 9, 21; Phil. ii. 25; iv. 3; [1 Th. iii. 2 Ree.]; Philem. 1, 24; θεοῦ, one whom God employs as an assistant, as it were (a fellowworker with God), 1 Th. iii. 2 (G Ltxt. WH mrg. but with rod θεοῦ in br.; Ree. et al. διάκονον, 4. ν. 1). plur.: 1 Co. iii. 9; with gen. of the thing (a joint-promoter [ A.V. helper), συν. ἐσμεν τῆς χαρᾶς. we labor with you to the end that we may rejoice in your Christian state, 2 Co. i. 24. εἰς ὑμᾶς, (my) fellow-worker to you-ward, in reference to you, 2 Co. viii. 23; εἰς τὴν Bac. τ. θεοῦ, for the advancement of the kingdom of God, Col. iv. 11; τῇ ἀληθείᾳ, for (the benefit of) the truth, [al. render…
Read the full entry →συνεργός, “ἃ fellow-worker”: P Fay 1210 (c. B.C, 103) προσλαβόμενος cuvepyd[v] ᾿Αμμώνιον, “‘having taken as a confederate Ammonius,” BGU 1. 36riii 19 (a.p. 184) 7 Tacets συνερ[γ]ὸς αὐτοῦ ἐγένετο, and 20. 168} (ii/iii a.p.). Other exx. are Teles p. 46% ἔχων συνεργὸν τὸν πλοῦτον τῇ αὑτοῦ κακίᾳ, Musonius p. 11° ὁμονοίας ἀγαθὴ συνεργός, Menander ᾿Εἰπιτρέπ. 82f. ποιμήν τις. τῶν τούτῳ συνεργῶν, “4 certain shepherd, one of his mates’’ (Waddell). The neut. plur. is used as a subst. = “tools,” e.g. P Oxy VII. 10698 (iii/a.p.) εἴ[ν]α λάβῃς τὰ σύνεργά pov Kall] Tov μεισθὸν τῶν γερζενῶν, “so that you may receive my tools (?) and the wages of the weavers” (Ed.), 22. VIII. 1159*° (late iii/A.D.) ἔασο]ν δὲ παρ᾽ αὐτοῖς τὰ σύν[ερ]γα ἕως πέμψω τὰ ἀναλώματα, ‘leave the tools with them until I send the expenses ’”’…
Read the full entry →συνεργός (sunergos) — co-worker.
συνεργός, όν,
working together, joining or helping in work, and as substantive, ὁ, ἡ, helper, [Refs 5th c.BC+]; in bad sense, accomplice, [Refs 5th c.BC+]: with dative person, [Refs 5th c.BC+]; distinguished from συναίτιον, [NT+4th c.BC+]: with genitive of things, taking part in a thing, σ. τείχεος helping to make it, [Refs 5th c.BC+]; ξ. ἀδίκων ἔργων, ἀρετᾶς, helping towards them, [Refs 5th c.BC+]; σ. τινί τινος helping a person in a thing, θρήνων ἐμοὶ (probably to be read instead of θρήνοις ἐμῶν) ξ. [NT+5th c.BC+]: with infinitive, σ. τῷ παιδὶ μὴ 'κπεσεῖν [Refs 5th c.BC+]
2. Astrology texts, in co-operation, of planetary influence, [Refs 2nd c.AD+]; distinguished from ὑπουργός, [Refs 2nd c.BC+]
συνεργός
sunergos
from a presumed compound of 4862 and the base of 2041; a co-laborer,
i.e. coadjutor:--companion in labour, (fellow-)helper(-labourer,
-worker), labourer together with, workfellow.
see GREEK for 4862
see GREEK for 2041
συνεργός, οῦ, ὁ
Adj
a fellow worker
συνεργός synergos 13x
a fellow laborer, associate, helper, Rom. 16:3, 9, 21; 2 Cor. 1:24
συνεργός συν-εργός, όν Ε῎ργω working together, joining or helping in work, and as Subst. a fellow-workman, helpmate, coadjutor, accomplice, Eur., Thuc., etc.; c. dat. pers., Eur., Thuc.:—c. gen. rei, ς. τείχεος helping to make it, Pind.; ς. ἀδίκων ἔργων, ἀρετᾶς helping towards them, Eur.; ς. τινί τινος helping a person in a thing, Xen.; εἴς or πρός τι id. Xen.
of the same trade as another, a fellow-workman, colleague, Dem.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
13 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 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
διὰ τοῦτ’ ἐπὶ μόνης τῆς ἀνθρώπου γενέσεώς φησιν ὅτι εἶπεν ὁ θεὸς „ποιήσωμεν“, ὅπερ ἐμφαίνει συμπαράληψιν ἑτέρων ὡς ἂν συνεργῶν, ἵνα ταῖς μὲν ἀνεπιλήπτοις βουλαῖς τε καὶ πράξεσιν ἀνθρώπου κατορθοῦντος ἐπιγράφηται θεὸς ὁ πάντων ἡγεμών, ταῖς δ’…
τοῦ κατὰ τὰς ὄψεις πάθους ἐμποδὼν ἦν αὐτῷ θεραπεύειν τὸν θεὸν ἐκέλευσεν ἐξελθεῖν ἐπὶ κυνηγέσιον καὶ θηρασάμενον ὅσα ἂν αὐτῷ δυνατὸν γίνηται παρασκευάσαι δεῖπνον, ἵνα μετὰ τοῦτο ἱκετεύσῃ τὸν θεὸν σύμμαχον αὐτῷ καὶ συνεργὸν εἰς ἅπαντα παρεῖναι τὸν…
Σενβήσιος μητρὸς αὐτῆς. τῆς δὲ τελευτησάσης τῆι κγ ἐν τῇ μητροπόλει ἡ δεῖνα … συνεργοὺς λαβοῦσα τοὺς ἐν τῇ οἰκίᾳ τῆς Κολλαύθιος … μηδὲ τὸ πένθος μηδὲ ξυρήσασα αὑτὴν
τὰ ὑπάρχοντα αὐτοῦ διακείμενα ἐν ὀνόματι τῆς γυναικὸς αὐτοῦ Ἑρμιόνης καὶ δέον αὐτὸν ἀποδοῦναι, συνεργῶν τῆι γυναικὶ Ἀφροδίσιος Ἀμμωνίου διεστείλατό μοι ὑπόμνημα ὡς ἐκ
δες περιβεβασι δερμα … … … τα … … μαφόρτης μόρινος … πάλλιον συνέργων … … δύο τεταρτῶν δύο ἀπὸ καθαροῦ … ον τεταρτῶν δύο ἀπὸ καθαροῦ τεταρτῶν
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 →μέ (me) — me.
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 Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 529 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 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 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου