Titus 2:5 — Word Study
N1904σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
BSAself-controlled,sōphrōn [self-disciplined, sober-minded, chaste, innocent] purehagnos [managers, keepers] busy at homeoikouros△ kind,agathos being subjecthupotassō▸ [obedient, submissive] <the>ho to [their] ownidios husbands,anēr [men] so thathina notmē theho [message, word] wordlogos <the>ho of Godtheos [the one true] may be denigrated.blasphēmeō▸ [blasphemed]
| Greek | English | Parsing |
|---|---|---|
| σώφρονας, | self-controlled, | Adjective, accusative, plural |
| ἁγνάς, | pure | Adjective, accusative, plural |
| οἰκουργοὺς | busy at home | Adjective, accusative, plural |
| ἀγαθάς, | kind, | Adjective, accusative, plural |
| ὑποτασσομένας | being subject | Verb, present, passive |
| τοῖς | <the> | Article, dative, plural |
| ἰδίοις | to [their] own | Adjective, dative, plural |
| ἀνδράσιν, | husbands, | Noun, dative, plural |
| ἵνα | so that | Conjunction |
| μὴ | not | Particle, negative |
| ὁ | the | Article, nominative, singular |
| λόγος | word | Noun, nominative, singular |
| τοῦ | <the> | Article, genitive, singular |
| θεοῦ | of God | Noun, genitive, singular |
| βλασφημῆται.¶ | may be denigrated. | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited. |
| KJV | To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. |
| ASV | to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed: |
| YLT | sober, pure, keepers of [their own] houses, good, subject to their own husbands, that the word of God may not be evil spoken of. |
| WEB | to be sober minded, chaste, workers at home, kind, being in subjection to their own husbands, that God’s word may not be blasphemed. |
| BBE | To be wise in mind, clean in heart, kind; working in their houses, living under the authority of their husbands; so that no evil may be said of the word of God. |
Where they part company is ἁγνάς — see How Translations Differ.
The verse consists of a main clause detailing the qualities expected of women, followed by a purpose clause explaining the intended outcome of these behaviors.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbὑποτάσσω
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Titus 2:5
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 — Instructions for Godly Livinggenerated
Titus 2:5 provides guidance for women in the church, emphasizing the importance of self-control, purity, and kindness. Paul encourages older women to mentor younger women, helping them to embrace their roles in a way that reflects the teachings of Christ. This instruction is part of a broader discussion on how different groups within the church should conduct themselves, as seen in the surrounding verses, including Titus 2:4 and Titus 2:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 16:8–9 | “Hagar, servant of Sarai,” he said, “where have you come from, and where are you going?” “I am running away from my mistress Sarai,” she replied. |
| 2 | Genesis 18:9 | “Where is your wife Sarah?” they asked. “There, in the tent,” he replied. |
| 3 | Proverbs 7:11 | She is loud and defiant; her feet do not remain at home. |
| 4 | Proverbs 31:10–31 | A wife of noble character, who can find? She is far more precious than rubies. |
| 5 | 1 Timothy 5:13 | At the same time they will also learn to be idle, going from house to house and being not only idle, but also gossips and busybodies, discussing things they should not mention. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — σωφρονας, sōphrōngenerated
The word σωφρων (sōphrōn) is an adjective meaning self-controlled or of sound mind. It is derived from the roots for 'safe' and 'mind', indicating a balanced approach to emotions and desires. This quality is essential for women in the church, as it reflects a life of moderation and discretion.
In this context, being self-controlled is not merely about personal discipline; it is about embodying a character that aligns with God's expectations for women, as reflected in other New Testament passages like 1 Timothy 3:2.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates this verse to emphasize the qualities expected of women, using terms like self-controlled and pure. The KJV uses discreet and chaste, which convey similar ideas but with slightly different connotations.
Where translations differ is in the rendering of specific Greek words. For example, ἁγνάς is translated as keepers in the KJV and pure in the NETB, while ὑποτασσομένας appears as obedient in the KJV and submissive in the BSB.
Sentence Structuregenerated
The main verb in this verse is ἵνα, which introduces the purpose clause that follows. The structure includes a series of adjectives describing the qualities expected of women, culminating in a clause that expresses the intended outcome of their behavior.
The verse can be broken down into two main parts: the qualities women are to embody and the purpose for which they are to embody these qualities, which is to ensure that the word of God is not discredited.
Septuagint Backgroundgenerated
The word ἀγαθάς (agathas), meaning 'kind,' appears in the Septuagint 183 times, often used to translate the Hebrew word טוֹב (tov), which conveys a sense of goodness or pleasantness. This choice emphasizes the moral quality expected in the behavior of women described in Titus 2:5.
The term ὑποτασσομένας (hupotassomenas), meaning 'being subject,' is derived from the Greek word for 'to submit' and is linked to the Hebrew מֶ֫לֶךְ (melech), meaning 'king.' This connection suggests a structured order within the household, where the role of the husband is highlighted, reinforcing the idea of respect and submission within the family unit.
In plain words — the whole versegenerated
Titus 2:5 instructs women to be self-controlled, pure, and kind, managing their households and being submissive to their husbands. This behavior is important so that God's message is respected and not discredited.
Frequently Asked Questionsgenerated
Being self-controlled means having the ability to manage one's emotions and desires, acting with discretion and moderation.
Purity is emphasized as a reflection of moral integrity and a way to honor God in one's conduct.
Being submissive means to willingly place oneself under the authority of one's husband, as part of a respectful and loving relationship.
The verse suggests that the conduct of women in the church can impact how God's message is perceived by others, highlighting the importance of living in a way that upholds His teachings.
Reflection Questionsgenerated
- In what ways can I practice self-control in my daily life?
- How can I encourage others to live in a way that honors God?
- What does it look like to manage my household effectively?
- How can I demonstrate kindness in my interactions with others?
The early church on this verse — how the Fathers read it
John Damascene references this verse to discuss the nature of authority and the role of women in the church, emphasizing the importance of will over mere domestic roles.
Not by the domestic nature, but by the will of the one receiving.
He argues that the emphasis is not solely on the domestic role but on the will of the individual in receiving instruction.
Early Church Fathers on Titus 2 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo be discreet,.... Or temperate in eating and drinking, so the word is rendered in Titus 2:2 or to be sober both in body and mind; or to be wise and prudent in the whole of their conduct, both at
Read John Gill on Titus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Keepers at home , [ oikourgous (G3626)] - 'guardians of the house.' So C H f g, Vulgate.
Read Robert Jamieson on Titus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo be discreet; swfronav the word signifies temperate, and imports an ability to govern all our affections and passions. Discretion is but one piece of the fruit. Chaste; the word signifieth pure as well as chaste, and chastity only as it is a species of purity. Keepers at home; house-wives, not spending their time in gadding abroad, but in looking to the affairs of their own families. Obedient to their own husbands: the same is required of wives, , and is due from them to their husbands, as being their head. That the word of God be not blasphemed: as for the discharge of their duty towards God, so for the credit and reputation of the gospel, that for their carriage contrary to the rules of…
Read Matthew Poole on Titus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Ver. 5. To be discreet, chaste, &c.] Coniugium humanae divina Academia vitae. Much good may be learned by wedlock. Keepers at home] Carrying her house on her back, as the snail doth. Sarah was found in the tent, so was Jael the wife of Heber. The Egyptian women ware no shoes, that they might the better keep home.
Read John Trapp on Titus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) To be discreet.—See Note in Titus 2:2 of this chapter. Chaste.—Not only in act, but also in look, in speech, in thought, even in dress. Keepers at home.—The older authorities here, instead of “keepers at home” (domum custodientes, domus curam habentes), read workers at home; the Greek word is not found elsewhere. The sense of the passage is, however, little changed by the alteration. The meaning is clear, “Domi mansit lanam fecit.” Home duties, cares, pleasures, sacrifices of self—these God-appointed duties ought to fill the mind and the heart of the young wife. There should be no desire, no attempt, to go round to the other houses, and so contracting idle, gossiping habits. Hofmann…
Read Charles John Ellicott on Titus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Keepers at home] οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family. That the word of God be not blasphemed.] The enemies of the Gospel are quick-eyed to spy out imperfections in its…
Read AdamClarke on Titus 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. to be discreet, chaste] The ‘expulsive power of the new affection’ for husband and for child would lead them on best to be wholly pure (note above on Titus 2:2 and on 1 Timothy 3:2) in mind and spirit, and chaste in look, and word, and act.keepers at home] Rather, we should read with R.V. workers at home, following ms. authority though with no support from the older versions. Vulg. ‘domus curam habentes.’ The word, which appears not to be found elsewhere, is formed similarly to the word for ‘malefactor,’ which in N.T. occurs only 2 Timothy 2:9, and Luke 23:32-33; Luke 23:39 : and to that used of the younger widows, 1 Timothy 5:13, ‘prying round into other people’s work.’ The verb occurs…
Read Cambridge on Titus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleTo be discreet - The same word rendered, in Titus 2:2, “temperate,” and explained in Titus 2:4. Chaste - Pure - in heart, and in life.
Read Albert Barnes on Titus 2 →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
to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited.
to be sober minded, chaste, workers at home, kind, being in subjection to their own husbands, that God’s word may not be blasphemed.
to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited.
to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited.
Tyndale line
To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed:
to be soberminded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed:
To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
That they be temperate, chaste, keeping at home, good and subiect vnto their husbands, that the word of God be not euill spoken of.
Strictly literal
discreet, chaste, diligent in home work, good, subject to their own husbands, that the word of God may not be evil spoken of.
sober, pure, keepers of [their own] houses, good, subject to their own husbands, that the word of God may not be evil spoken of.
sober, pure, keepers of [their own] houses, good, subject to their own husbands, that evil may not be spoken of the word of God.
to be sensible, pure, good housekeepers, and obedient to their own husbands. They should do these things so that God's word may not be insulted.
From the Latin
To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands, that the word of God be not blasphemed.
Simplified
They are to be sensible and pure, working in their homes, doing good and listening to what their husbands tell them. In this way the word of God will not be spoken about badly.
To be wise in mind, clean in heart, kind; working in their houses, living under the authority of their husbands; so that no evil may be said of the word of God.
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.
prudentes, castas, sobrias, domus curam habentes, benignas, subditas viris suis, ut non blasphemetur verbum Dei.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܢܗܘܝܢ ܢܟܦܢ ܘܩܕܝܫܢ ܘܢܗܘܝܢ ܝܨܦܢ ܫܦܝܪ ܕܒܬܝܗܝܢ ܘܡܫܬܥܒܕܢ ܠܒܥܠܝܗܝܢ ܕܠܐ ܐܢܫ ܢܓܕܦ ܥܠ ܡܠܬܗ ܕܐܠܗܐ
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.
σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
The standard critical text of the New Testament.
σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
The previous edition, still widely cited.
σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
The Society of Biblical Literature edition, freely licensed.
σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
The edition that turned scholarship toward the earliest manuscripts.
σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
An independent critical text built from the oldest witnesses then known.
σώφρονας, ἁγνάς, οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
A recent critical edition following documentary evidence closely.
σώφρονας, ἁγνάς, — ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
The reading of the majority of surviving manuscripts.
σώφρονας, ἁγνάς, — ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.¶
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 |
|---|---|---|
| οἰκουργοὺς busy at home | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Titus 2:5
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.
σώφρων is an adjective meaning self-controlled, temperate, or of sound mind. It is built from the roots for 'safe' and 'mind,' covering a range of meanings from discretion to moderation in desires. The New Testament references include 1 Timothy 3:2 and Titus 1:8, where it describes qualities of leaders and older women. Moulton & Milligan note its idealization in womanhood, contrasting it with destructive thoughts.
σώφρων, -ov, (fr. σάος, contr. σῶς [cf. coo, init.], and φρήν. hence the poet. σαόφρων; cf. ἄφρων, ταπεινόφρων, μεγαλόφρων), [fr. Hom. down]; a. of sound mind, sane, in one’s senses, (see σωφρονέω, a. and σωφροσύνη, a.). b. curbing one’s desires and impulses, self-controlled, temperate, [R.V. soberminded], ([ἐπιθυμεῖ 6 σώpov ὧν δεῖ καὶ ὡς δεῖ καὶ Gre, Aristot. eth. Nic. 3, 15 fin.], see σωφροσύνη, b.): 1 Tim. iii. 2; Tit. i. 8; 11, 2, δ." T [T, τ: on the receding of tr in the vocabulary of the N. T. before oa, see under Σ, σ, s.]
σώφρων of this same use of σώφρων, as an ideal of womanhood, e.g. BCH xxy. (1901) p. 88 ἡ σόφρων (s7c) καὶ φίλανδρος γυνὴ γενομένη, and 76. xxii. (1898), p. 496, ἡ φίλανδρος καὶ o[a|dpwv ἡ φιλόσοφος ζήσασα κοσμίως (cf. 1 Tim 25). In view of this, and of what is stated σον, σωφροσύνη, we may be allowed to refer to a striking passage in Gilbert Murray’s Rise of the Greek Epic, p. 26, in which σώφρων or σαόφρων, ‘with saving thoughts,” is contrasted with Part VII. ὀλοόφρων, ‘‘ with destructive thoughts.’’ ‘‘ There is a way of thinking which destroys and a way which saves. The man or woman who is séf4r6x walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all he has that in his mind which saves.—Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to…
Read the full entry →σώφρων (sōphrōn) — self-controlled.
σώφρων,
Epic dialect and poetry σᾰόφρων (as in [Refs 8th c.BC+], ονος, ὁ, ἡ: neuter σῶφρον:—properly of sound mind (from σῶς, φρήν, [Refs 5th c.BC+]: hence, discreet, prudent, οὐκ ἄν με σαόφρονα μυθήσαιο ἔμμεναι [Refs 8th c.BC+]; opposed to ἄφρων, [Refs 6th c.BC+]; opposed to νήπιος, [Refs]; opposed to ἀνόητος, [Refs 5th c.BC+]
2. of things, τοῖσι λόγοις σῶφρον ἔπεστιν ἄνθος [Refs 5th c.BC+]; σ. οἶκτος reasonable compassion, [Refs 5th c.BC+]; σῶφρόν ἐστι with infinitive, [Refs]
II. in Attic dialect, especially having control over the sensual desires, temperate, self-controlled, chaste (σώφρων ὁ μετρίας ἐπιθυμίας ἔχων [Refs 5th c.BC+]; γυνὴ σ. [NT+5th…
σώφρων
sophron
from the base of 4982 and that of 5424; safe (sound) in mind, i.e.
self-controlled (moderate as to opinion or passion):--discreet, sober,
temperate.
see GREEK for 4982
see GREEK for 5424
σώφρων, ον
Adj
self-controlled, temperate
σώφρων sōphrōn 4x
of a sound mind, sane; temperate, discreet, 1 Tim. 3:2; Tit. 1:8; 2:2; modest, chaste, Tit. 2:5*
σώφρων σώ-φρων, epic σα^ό-φρων, ονος, ὁ, ἡ, σῶς, φρήν of sound mind, Lat. sanae mentis:— hence sensible, discreet, wise, Hom., Hdt., Xen.
of things, σώφρονα εἰπεῖν Eur.; ἄλλο τι σωφρονέστερον γιγνώσκειν Thuc.:— σῶφρόν ἐστι, c. inf., id. Thuc.
having control over the sensual desires, temperate, self-controlled, moderate, chaste, sober, Trag., Plat., etc.:—so, ς. γνώμη Aesch.; ς. ἀριστοκρατία Thuc.
τὸ σῶφρον ῀ σωφροσύνη, Eur., Thuc., etc.
adv. -όνως, Hdt.—comp. σωφρονέστερον, Thuc.; so, ἐπὶ τὸ σωφρονέστερον Hdt.:—but -εστέρως, Eur.:—Sup. -έστατα, Isocr.
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
4 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 4 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
ὥσπερ γὰρ ἀπὸ τῶν ἀρετῶν ὁ κατ’ αὐτὰς ποιὸς καλεῖται φρόνιμος ἢ σώφρων ἢ δίκαιος ἢ ἀνδρεῖος, οὕτως ἀπὸ τῶν κακιῶν ἄδικος καὶ ἄφρων καὶ ἄνανδρος, ἐπειδὰν τὰς ἕξεις προσκαλέσηται καὶ δεξιώσηται.
τοὺς δὲ σώφρονας καὶ μηδέτερον τῶν λεγομένων εἰς ἡδονὴν λαμβάνοντας ἰδίαν, καὶ τὸ θηρίοις περιπεσόντα ἀποθανεῖν ἀνθρώπινον ἡγουμένους καὶ τὸ ὑπὸ τοῦ θεοῦ πρὸς αὐτὸν μεταστῆναι διὰ τὴν προσοῦσαν ἀρετὴν εἰκὸς νομίζοντας, πρᾴως ἔχειν οὗτος ὁ λογισμὸς…
τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν;
τοῦ ἡμετέρου πατρὸς Ἀκι … ως συνεθέμεθα ἐπὶ τοῖς προκειμένοις πᾶσι ὡς πρόκιται. Αὐρήλιος Σώφρων ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. … ιε ἔτους καὶ ιδ ἔτους καὶ ζ ἔτους τῶν
ᾑρησάμεθα Ἐπίμαχον υἱὸν … ης ἱκανὸν ὄντα καὶ ἐπιτήδειον, δυνάμενον … … ντα καὶ σώφρονα, κεκοσμημένον … σ … ην παρὰ πάντων αὐτῷ ἐπενηνε … τοῦ ἁγίου τόπου οἰκονομ
τὴν τροφείαν ἐντὸς τοῦ χρόνου· ἐὰν δέ τι παραβαίνῃ, εἶναι αὐτήν τε καὶ τὸν Σώφρονα ἀγωγίμους καὶ συνέχεσθαι μέχρι τοῦ ἐκτῖσαι ἅ τε εἴληφεν τροφεῖα καὶ ἃ ἐὰν λάβῃ
The Greek word ἁγνός (hagnos) means pure, chaste, or holy. It is derived from a root associated with religious awe and is used to describe both people and things that are free from defilement or guilt. In the New Testament, it appears in various contexts, such as in 2 Corinthians and Titus, emphasizing moral purity and innocence. Some lexicons note a distinction between ἁγνός and related terms, but the entries do not provide significant disagreement.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἁγνός, -ή, -όν
(< ἅγος, v.s. ἅγιος),
[in LXX chiefly for טָהוֹר (Pss, and Pr. only), also II Mac 13:8, IV Mac 18:7, al.;]
free from ceremonial defilement , in a condition prepared for worship (for exx. of pagan usage, V. MM, VGT, s.v.).
holy, sacred, venerable (II Mac 13:8).
As in OT (cl.), pure, chaste, undefiled, guiltless;
of persons: II Co 7:11 11:12, I Ti 5:22, Tit 2:5, I Jo 3:3;
of things: Phl 4:8, Ja 3:17, I Pe 3:2.†
SYN.: εἰλικρινής (q.v.), pure, primarily as winnowed, purged, first found in ethical sense in NT (sincere). On the equivalence of ἁ. and καθαρός (q.v.), v. DCG, ii, 459a though Westc. (Epp. Jo., 101) notes a distinction between…
ἁγνός, -7, -όν, (ἅζομαι, see ἅγιος) ; 1. exciting reverence, venerable, sacred : mip καὶ ἡ σποδός, 2 Mace. xiii. 8; Eur. El. 812. 2. pure (Eur. Or. 1604 ἁγνὸς yap εἶμι χεῖρας, GAN ov τὰς φρένας, Hipp. 316 sq. dyvas... χεῖρας αἵματος φέρεις, χεῖρες μὲν ἁγναί, φρὴν δ᾽ ἔχει μίασμα); a. pure from carnality, chaste, modest: Tit. ii. 5; παρθένος an unsullied virgin, 2 Co. xi. 2 (4 Mace. xviii. 7). b. pure from every fuult, immaculate: 2 Co. vii. 11; Phil. iv. 8; 1 Tim. v. 22; 1 Pet. iii. 2; 1 Jn. iii. 3 (of God [yet cf. ἐκεῖνος 1 b.]); Jas. iii. 17. (From Hom. down.) [Cf. reff. s. v. ἅγιος, fin. ; Weste. on 1 Jn. iii. 3.]
ἁγνός. In its narrower sense we may compare a psephism from Assos, dated A.D. 37, Sy// 364°° τὴν πάτριον ἁγνὴν ΤΤαρθένον (cf. 2 Cor 11°), ze. Athena Polias, as Dittenberger notes— the ‘‘ Blessed Virgin” of Greek religion: cf. Pretsigke 2481 (i/A.D.) ᾿Ιουλία ἁγνή, ἐτῶν Ky, εὐψύχι. It is applied to holy places in P Tebt II. 616 (ii/a.D.), a letter from a προφήτης, --[ὅ]τι ἔξεστι] πᾶσι ἐν ἁγνοῖς τόποις γενέσθαι. For the ceremonial use of a. see Priene 205, εἰσίναι εἰς t[0] ἱερὸν ἁγνὸν é[v] ἐσθῆτι λευκ[ῆι], an inscription at the entrance to a ἱερὸς οἶκος. Rouffiac (Recherches, p. 62), who cites the passage, aptly recalls the inscription of the temple of Epidaurus mentioned by Clement Alex. (S¢vom. V. 1. 13, 3) to illustrate the transition from the ritual to the moral sense— ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα ἔμμεναι" ἁγνείη δ᾽ ἐστὶ φρονεῖν ὅσια. {Also in Porphyry a aést. ii. 19, ap. Syi/…
Read the full entry →ἁγνός (hagnos) — pure.
ἁγνός, ή, όν,
(compare ἅγιος) pure, chaste, holy, [Refs 8th c.BC+]
I. of places and things dedicated to gods, hallowed, ἑορτή[Refs 8th c.BC+]; of frankincense, ἁγνὴ ὀδμή[Refs 6th c.BC+]; φάος, λουτρόν, [Refs 5th c.BC+]; of food, [Refs 4th c.AD+]; χρηστήρια[Refs 5th c.BC+]; ἐν ἁγνῷ on holyground, [Refs 4th c.BC+] a spot not lawful to tread on, [Refs 5th c.BC+]
I.2. of divine persons, chaste, pure, [Refs 8th c.BC+], mostly of Artemis, χρυσόθρονος Ἄ. ἁ.[Refs 8th c.BC+]; of Demeter, [Refs 7th c.BC+]; ἁ. θεαί, Demeter and Persephone, [Refs 5th c.BC+]: of the attributes of gods, θεῶν σέβας[Refs 5th c.BC+]
II. after [Refs 8th c.BC+], of persons, undefiled, chaste, of maidens, [Refs 7th c.BC+]; ἁ. αὐδά, of a maiden's voice, [Refs]; of Hippolytus, [Refs 5th c.BC+]…
ἁγνός
hagnos
from the same as 40; properly, clean, i.e. (figuratively) innocent,
modest, perfect:--chaste, clean, pure.
see GREEK for 40
ἁγνός, ή, όν
Adj
pure, chaste
ἁγνός hagnos 8x
pure, chaste, modest, innocent, blameless
ἁγνός ἄγος full of religious awe:
of places and things dedicated to gods, hallowed, holy, sacred, Od., Att.
of divine persons, chaste, pure, Od.
of persons, undefiled, chaste, pure, Aesch., Eur.: c. gen. pure from a thing, Eur.
pure from blood, guiltless, Soph.; ἁγνὸς χεῖρας Eur.
in moral sense, pure, upright, Xen.; adv., ἁγνῶς ἔχειν to be pure, id. Xen.
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
8 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 8 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
παρθένον οὖν ὁ ἀρχιερεὺς ἀγέσθω γάμων ἁγνήν·
συναγαγὼν δʼ αὐτῆς ἅπασαν τὴν τέφραν ἁγνὸς ἀνὴρ κατατίθησιν εἰς χωρίον καθαρώτατον.
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
ἐξ οἴκου. κρατεῖν οὖν καὶ κυριεύειν ἕκαστον τῶν ὠνουμένων τόν τε Πρόμαχον καὶ τὴν Ἁγνῆν καθʼ ἃ ἕκαστος αὐτῶν ἔχει μέρη καὶ χρᾶσθαι καὶ οἰκονομεῖν περὶ αὐτοῦ καθʼ ὃν
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
hom (bayith, "house," maqom, "place," 'ohel, "tent" (Jud 19:9), shubh, "to cause to turn back," tawekh, tokh, "middle," "midst" (De 21:12); oikos, "house," "household," endemeo, "to be among one's people," oikos idios, "one's own proper (house)"): This term in Scripture does not stand for a single specific word of the original, but for a variety of phrases. Most commonly it is a translation of the Hebrew bayith, Greek oikos "house," which means either the building or the persons occupying it. In Ge 43:26 "home" and "into the house" represent the same phase, "to the house" (ha-bayethah). In Ru 1:21, "hath brought me home again" means "has caused me to return." In
→ See FAMILY=
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἀγαθός (agathos) means 'good' in various contexts, including moral, physical, and beneficial senses. It can describe people, actions, and things, often implying a sense of excellence or virtue. In the New Testament, it is used to refer to morally good qualities, such as in Romans 12:2. The term contrasts with words like πονηρός (evil) and κακός (bad).
ἀγαθός, -ή, -όν,
[in LXX chiefly for טוֹב;]
in general, good, in physical and in moral sense, used of persons, things, acts, conditions, etc., applied to that which is regarded as "perfect in its kind, so as to produce pleasure and satisfaction, . . . that which, in itself good, is also at once for the good and the advantage of him who comes in contact with it" (Cremer, 3): γῆ, Lk 8:8; δένδρον, Mt 7:18; καρδία, Lk 8:15; δόσις, Ja 1:17; μέρις, Lk 10:42; ἔργον (freq. in Pl.), Phl 1:6; ἐλπίς, II Th 2:16; θησαυρός, Mt 12:35; μνεία, Read the full entry →
ἀγαθός, -7, -όν, (akin to ἄγαμαι to wonder at, think highly of, ἀγαστός admirable, as explained by Plato, Crat. p. 412 ο. [al. al.; ef. Donaldson, New Crat. § 8287), in general denotes “ perfectus, . . . qui habet in se ac facit omnia quae habere et facere debet pro notione nominis, oflicio ac lege” (Irmisch ad Hdian. 1, 4, p. 134), excelling in any respect, distinguished, good. It can be predicated of persons, things, conditions, qualities and affections of the soul, deeds, times and seasons. To this general signif. can be traced back all those senses which the word gathers fr. the connection in which it stands; 1. of a good constitution or nature: γῆ, Lk. viii. 8; δένδρον, Mt. vii. 18, in sense equiv. to ‘fertile soil,’ ‘a fruitful tree,’ (Xen. oec. 16, 7 γῆ ἀγαθή, . . . γῆ κακή, an. 2, 4, 22 χώρας πολλῆς kK. ἀγαθῆς οὔσης). In Lk. viii. 15 ἀγαθὴ καρδία corresponds to the fig.…
Read the full entry →ἀγαθός. The comparative βελτίων (in the LXX about 20 times for the commoner κρείσσων) occurs in the fragmentary P Petr III. 42 H (8) 15 (middle of iii/B.c.) (= Witkowski Epp.*, p. 16). In a votive inscription discovered at Cos (Paton and Hicks, 92), Nero is described as ἀγαθὸς θεός (cf. Deissmann ZAZ, p. 349). For ἀγαθὸς δαίμων, see 57 in the same collection (=C/G 2510)—Tiyxq ᾿Αγαθᾷ καὶ ᾿Αγαθῷ Δαίμονι καὶ τῶ(ι) δάμω(ι), etc., etc. Une other phrase is worth quoting: P Oxy II. 29814 (i/A.p.) ἐὰν ἐπ᾽ ἀγαθῷ mapayévy, ‘if you arrive happily,” 7. III. 531° (ii/A.D.) ἕως ἐπ’ ἀγαθῷ πρὸς σὲ παραγένομαι, BGU III. 83519:: (beginning of 111Α.}.) εἰς τὴν ἐπ᾽ [ἀ]γαθοῖς γεναμένης κατασποράν, P Flor I. 2110 (a.p. 239) α΄. The neuter pl., as in Lk 1219, may be illustrated by P Ryl I. 2818? (iv/a.p.) ποὺς δεξιὸς ἐὰν ἅλληται, δεσπότης ἔσται πολλῶν ἀγαθῶν καὶ κτημάτων, ‘if the right foot quiver, the man…
Read the full entry →ἀγαθός (agathos) — good.
ἀγᾰθός [ᾰγ], ή, όν,
Laconian dialect ἀγασός [Refs 5th c.BC+]:— good:
I. of persons,
I.1. well-born, gentle, opposed to κακός, δειλός, οἷά τε τοῖς ἀγαθοῖσι παραδρώωσι χέρηες[Refs 8th c.BC+]; τοὺς εὐγενεῖς γὰρ κἀγαθοὺς.. φιλεῖ Ἄρης ἐναίρειν[Refs 5th c.BC+]:—in political sense, aristocrats, especially in the phrase καλοὶ κἀγαθοί (see. entry καλοκἀγαθός).
I.2. brave, valiant, since courage was attributed to Chiefs and Nobles, [Refs 8th c.BC+]
I.3. good, capable, in reference to ability, ἀ. βασιλεύς[Refs 8th c.BC+]: frequently with qualifying words, ἀ. ἐν ὑσμίνῃ[Refs 8th c.BC+]; τὰ πολέμια, τὰ πολιτικά, [Refs 5th c.BC+]: more rarely with dative, ἀ. πολέμῳ[Refs 5th c.BC+]: with infinitive, ἀ. μάχεσθαι[Refs…
ἀγαθός
agathos
a primary word; "good" (in any sense, often as noun):--benefit,
good(-s, things), well. Compare 2570.
see GREEK for 2570
ἀγαθός, ή, όν
Adj
good
ἀγαθός agathos 102x
good, profitable, generous, upright, virtuous
ἀγαθός deriv. uncertain good, Lat. bonus:
of persons,
in early times, good, gentle, noble, in reference to birth, opp. to κακοί, πατρὸς δ᾽ εἴμ᾽ ἀγαθοῖο, θεὰ δέ με γείνατο μήτηρ Il.; ἀγαθοὶ καὶ ἐξ ἀγαθῶν, Lat. boni bonis prognati, Plat.; with this early sense was associated that of wealth and power, like Lat. optimus quisque in Sallust and Cicero; esp. in the phrase καλοὶ κἀγαθοί (v. καλοκἀγαθός).
good, brave, since these qualities were attributed to the Chiefs, Il.; ἀγαθὸς ἐν ὑσμίνῃ, βοὴν ἀγαθός, πὺξ ἀγαθός, etc., Hom.; ἀγ. τὰ πολέμια, τὰ πολιτικά Hdt., etc.;—also c. dat., ἀγ. πολέμῳ Xen.;—and, ἀγ. εἴς τι, περί τι, πρός τι Plat., etc.; lastly, c. inf., ἀγ. μάχεσθαι, ἱππεύεσθαι, good at fighting, etc.…
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
103 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 102 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 183 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.
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
καθʼ ὅσον δʼ ἂν ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ἀνηκέστους ὅ τι ποτʼ ἂν ὡς ἀγαθὸν δρᾶν σπουδάσωσιν,
ἐὰν ᾖ ἀγαθός, ἡ δικαιοσύνη αὐτοῦ προηγήσεται αὐτοῦ: ἐὰν ᾖ πονηρός, ὁ μισθὸς τῆς πονηρίας ἔμπροσθεν αὐτοῦ:
ἀγαθῇ τύχῃ. Πολυκράτης Ἀθην … Πολυκράτους τῶν ἀπ’ Ὀξυρύγχων πόλεως … ἀπὸ κώμης Σερύφεως τοῦ
καὶ Οὐήρου τῶν κυρίων Αὐτοκρατόρων εἰς δάνεια σπέρματα τῆς τοῦ ἐνεστῶτος η ἔτους ἐπʼ ἀγαθοῖς κατασπορᾶς ἃς ὁ αὐτὸς βασιλικὸς γραμματεὺς ὧι ἡ περὶ τῶν σπερμάτων διάκρισις διαφέρει, ἔγραψεν
καὶ ἑκάστῳ τὰ ἴδια πρυτανεύεις ὡς ἐκ τῆς θαυμασιωτάτης σου συνέσεως τὴν ὅλην ἐπαρχίαν ἀγαθῶν πεπληρῶσθαι, μάλιστα συντηροῦντός σου τοὺς γεωργοῦντας τὴν δημοσίαν γῆν τοῦ κυρίου ἡμῶν αἰωνίου ἀηττήτου
The Greek word ὑποτάσσω (hupotassō) is built from the prefix ὑπό (under) and the root τάσσω (to arrange). It covers a range of meanings related to subordination and obedience, including to subject, to obey, and to place under authority. In the New Testament, it appears in contexts like submission to God (James 4:7) and the subjection of all things under Christ (1 Corinthians 15:27).
ὑπο-τάσσω
[in LXX for דָבַר hi., דָּמַם, שׂוּם, שִׁית, etc. ;]
as a military term, to place or rank under (Polyb.).
to subject, put in subjection: I Co 15:27, Phl 3:21, He 2:5, 8; pass., Ro 8:20, I Co 15:27, 28, I Pe 3:22, Eph 1:22. Mid., to subject oneself, obey: absol., Ro 13:5, I Co 14:34; c. dat. pers., Lk 2:51 10:17, 20, Ro…
ὑποτάσσω: 1 aor. ὑπέταξα; Pass., pf. ὑποτέταγμαι; 2 aor. ὑπετάγην ; 2 fut. ὑποταγήσομαι ; pres. mid. ὑποτάσcopa ; to arrange under, to subordinate ; to subject, put in subjection: τινί te or τινα, 1 Co. xv. 27°; Heb. 11. δ; Phil iii. 21; pass., Ro. viii. 20 [see διά, B. 11. 1 b.]; 1 Co. xv. 27
ὑποτάσσω. With Jas 47 ὑποτάγητε οὖν τῷ θεῴ, ‘submit yourselves therefore to God,”’ Hort (Comm. ad /.) compares, in addition to various passages from the LXX, the use of the verb in Epict. iii, 24. 65 ὡς τοῦ Διὸς διάκονον ἔδει, ἅμα μὲν κηδόμενος, ἅμα δ᾽ ὡς τῷ θεῷ ὑποτεταγμένος, and iv. 12 ΤΙ ἐγὼ δ᾽ ἔχω τίνι με δεῖ ἀρέσκειν, τίνι ὑποτετάχθαι, τίνι πείθεσθαι, τῷ θεῷ καὶ τοῖς μετ᾽ ἐκεῖνον. He further notes that ‘*human submission to God” is spoken of only here and Heb 129 in the NT. Note also such passages as P Leid Wxili. $4 (ii/iii A.D.) (= II. p. 127) πάντα ὑποτέτακταί σον (1. σοι), and from the inscrr. OG/S 654? (i/B.c.) σύμπασαν τὴ[ν] Θηβαΐδα μὴ ὑποταγεῖσαν τοῖς βασιλεῦσιίν, ὑποτάξας. The verb is very common in the papyri in the sense of ‘“‘append” to a document, e.g. P Oxy I. 34 versol¥-7 (A.D. 127) αὐτὸ τὸ πρόγραμμα ἐκγραψάμενος ὑπέταξα τῇ [ἐ]πιστολῇ, “1 have copied out the…
Read the full entry →ὑποτάσσω (hupotassō) — to subject.
ὑποτάσσω,
Attic dialect ὑποτάττω, passive, future ὑποτᾰγήσομαι [Refs 1st c.AD+]aorist 2 ὑπετάγην [ᾰ] [Refs 5th c.BC+], etc.:—place or arrange under, assign, τινί τι [Refs 2nd c.BC+] —passive, τὸ ὑποτεταγμένον (i.e. ὀστέον) the inferior bone, i. e. the ulna, [Refs 5th c.BC+]
II. post in the shelter of, ὑποτάσσεσθαι τινι [Refs 2nd c.AD+]; draw up behind, [Refs 2nd c.AD+]
II.2. subject, ἑαυτοὺς οὐδενί [Refs 5th c.BC+]; subdue, make subject, Θηβαΐδα [Refs 1st c.BC+]; ἔθνη [NT+2nd c.AD+]:—passive, to be obedient, τινι [NT+1st c.AD+]; ὑποτάξονται they will submit, [Refs 1st c.AD+]: absolutely, κοὐχ ὑποτᾰγεὶς ἐβάδιζεν ὥσπερ Νικίας dejectedly, timidly, [Refs 5th c.BC+] (assuming variant); οἱ ὑποταττόμενοι subjects, [Refs 2nd c.BC+], etc.…
ὑποτάσσω
hupotasso
from 5259 and 5021; to subordinate; reflexively, to obey:--be under
obedience (obedient), put under, subdue unto, (be, make) subject (to,
unto), be (put) in subjection (to, under), submit self unto.
see GREEK for 5259
see GREEK for 5021
ὑποτάσσω
v.
I place under, subject to
ὑποτάσσω hypotassō 38x
to place or arrange under; to subordinate, 1 Cor. 15:27; to bring under influence, Rom. 8:20; pass. to be subordinated, 1 Cor. 14:32; to be brought under a state or influence, Rom. 8:20; mid. to submit one’s self, render obedience, be submissive, Lk. 2:51; 10:17
ὑποτάσσω attic -ττω fut. ξω to place or arrange under, τί τινι Plut.
to post under, to subject, ἑαυτόν τινι id. Plut.; ἑαυτῷ τὰ πάντα NTest.:—Pass. to be obedient, τινι id. NTest.
Verb-PPP-APF — Verb · present · passive · participle · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
V-PPP-APF Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Accusative Number: Plural Gender: Feminine
40 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 38 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 11 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.
τῆς δ’ ἑτέρας πρῶτόν ἐστι κεφάλαιον τὸ κατὰ μοιχῶν, ᾧ ὑποτέτακται πλεῖστά διατάγματα, τὸ κατὰ φθορέων, τὸ κατὰ παιδεραστῶν, τὸ κατὰ τῶν λαγνίστερον βιούντων ὁμιλίαις τε καὶ μίξεσιν ἐκνόμοις καὶ ἀκολάστοις χρωμένων.
ὡς καταφρονήσαντα αὐτῶν τῆς ἀκοσμίας τῆς κατὰ τὴν πολιτείαν Ἐγλῶνα τὸν Μωαβιτῶν βασιλέα πόλεμον πρὸς αὐτοὺς ἐξενεγκεῖν καὶ πολλαῖς μάχαις αὐτῶν κρατήσαντα καὶ τοὺς φρονήματι τῶν ἄλλων διαφέροντας ὑποτάξαντα πρὸς τὸ παντελὲς αὐτῶν τὴν δύναμιν…
Πάντες τε ἐταπεινοφρονεῖτε μηδὲν ἀλαζονευόμενοι, ὑποτασσόμενοι μᾶλλον ἦ ὑποτάσσοντες, ἥδιον διδόντες ἢ λαμβάνοντες.
Χαιρήμων τῶι τὸ γραφεῖον πραγματευομένωι Κρονίωνι χαίρειν. τοῦ ἐπιδεδομένου ἡμῖν ἀξιώματος ἀντίγραφον ὑποτέτακται. καλῶς οὖν ποιήσεις κατακολουθήσας τοῖς διʼ αὐτοῦ δηλουμένοις, ὡς καθήκει. ἔρρωσο. ἔτους τρίτου καὶ
ὅπως δυνηθῶ ἐμαυτὸν ἀνακτήσασθαι ἀπὸ τῶν καμάτων οὐδὲν δὲ δεῖ … τον καὶ ὁμοιώματα ὑποτάξαι, ὅτι τέλεον ἀπολύονται τῶν λειτουργιῶν οἱ τὴν ἰατρικὴν ἐπιστήμην μεταχειριζόμενοι μάλιστα δὲ οἱ δεδοκιμασμένοι
καὶ ἀναψησμοῦ διωρύχων τὸ ἀντίγραφον ὑπέταξα, κύριε, ἵνʼ εἰδῇς. ἔτους ια Ἐπεὶφ κβ καὶ ὑπετάγη τῆς ἐπιστολῆς τὸ ἀντίγραφον. ἡ ὑπογραφὴ ἐν τῷ ἀπολογισμῷ τῶν ἡγεμονικῶν ἐπιστολῶν θεωρεῖται.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
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 ἴδιος (i.dios) means 'one's own' or 'private.' It conveys a sense of personal ownership or belonging, often contrasting with what is public or shared. In the New Testament, it appears in contexts referring to personal property, family, and private matters, such as in John 1:11 and Galatians 6:5. The word can also imply distinctiveness or peculiarity, as seen in various classical texts.
ἴδιος, -α, -ον (in Attic usually -ος, -ον),
[in LXX chiefly for pers. suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ;]
one's own;
of that which is private and personal (in cl. opp. to κοινός, δημόσιος; cf. infr. 3);
ἴδιος, -a, -ov, (in prof. auth. [esp. Attic] also of two term.), [fr. Hom. down]; 1. pertaining to one’s self, one’s own; used a. univ. of what is one’s own as opp. to belonging to another: τὰ ἴδια πρόβατα, Jn. x. 3 sq. 12; τὰ ἱμάτια τὰ ἴδια, Mk. xv. 20 RG Tr (for which T τὰ ἴδ. in. αὐτοῦ, L WII τὰ ig. αὐτοῦ); τὸ ἴδιον (for his own use) κτῆνος, Lk. x. 34; διὰ τοῦ ἰδίου αἵματος, Heb. ix. 12; xiii. 12, (ἰδίῳ αἵματι, 4 Mace. vii. 8); τὸ ἴδιον μίσθωμα, which he had hired for himself (opp. to ἡ ξενία [q. v-], 23), Acts xxviii. 30; add, Jn. v.43; vii. 18; Acts iii. 12; xiil. 36; Ro. xi. 24; xiv. 4 sq.3 1 Co. iii. 8 (ἴδιον κόπον) ; vi. 185 vii. 4,37; ix. 7; xi. 21; Gal. vi.5; 1 Tim. ill. 4,12; v. 4; 2 Tim.i.9; iv. 3; πράσσειν τὰ ἴδια, to do one’s own business (and not intermeddle with the affairs of others), 1 Th. iv. 11; ἰδία ἐπίλυσις, an interpretation which one thinks out for himself, opp.…
Read the full entry →ἴδιος (A.D. 156) ἐγνώρισα τὴν ἰδίαν μου σφραγῖδα, 75. 49 515 (A.D. 181-9) γράψω τῇ ἰδίᾳ μου χειρί, BGU III. 865? (}Α.}.} ἀκολούθως τῇ ἰδ]ίᾳ σοι (1. σου) ἐπιστολῇ, 73. I. 1315 (A.D. 280) ἐκδικήσωμεν. . τοῖς ἰδίοις ἑαυτῶν δαπανήμασιν, Ρ Grenf II. 801 (A.D. 402) ὑπὲρ ἰδίας σου κεφαλῆς. It will hardly be denied, however, that in all these passages ἴδιος adds a certain emphasis, and this undoubtedly holds good of the general NT usage, as e.g. Jn 141, 1 Cor 3°, Gal 6°, Heb 7*7, etc.: see more particularly Pro/eg. p. 87 ff. (as against Deissmann BS p. 123 f.), and cf. Souter (Zex. s.v.) where the word is rendered ‘‘one’s own,’’ ‘‘ belonging to one,” ‘‘private,’’ ‘* personal,” without any mention of a weaker meaning. Winer-Schmiedel G7 § 22, 17, on the other hand, claims for the word both senses in the NT, and illustrates these in detail. It is probably impossible to draw the line strictly, so…
Read the full entry →ἴδιος (idios) — one's own/private.
ἴδιος [ῐδ], α, ον,
Attic dialect also ος, ον [Refs 5th c.BC+]:
I. one's own, pertaining to oneself: hence,
I.1. private, personal (opposed to κοινός): twice in [Refs 8th c.BC+] this business is private, not public, [Refs 8th c.BC+]; ἴδιος ἐν κοινῷ σταλείς embarking as a private man in a public cause, [Refs 5th c.BC+]; ἰ. στόλῳ χρᾶσθαι, opposed to δημοσίῳ, [Refs 5th c.BC+]; ἴδια πράσσων ἢ στρατοῦ ταχθεὶς ὕπ; [Refs 5th c.BC+]; ξυμβόλαια[Refs], etc.; τὰ ἱρά, opposed to τὰ ἴ., temples, opposed to private buildings, [Refs 5th c.BC+]; τὸ ἐν ἰδίοις discussion among private persons, [Refs 5th c.BC+]
ἴδιος
idios
of uncertain affinity; pertaining to self, i.e. one's own; by
implication, private or separate:--X his acquaintance, when they were
alone, apart, aside, due, his (own, proper, several), home, (her, our,
thine, your) own (business), private(-ly), proper, severally, their
(own).
ἴδιος, α, ν
Adj
one’s own, private, personal
ἴδιος idios 114x
one’s own, Mk. 15:20; Jn. 7:18; due, proper, specially assigned, Gal. 6:9; 1 Tim. 2:6; 6:15; Tit. 1:3; also used in NT as a simple possessive, Eph. 5:22; τὰ ἴδια, one’s home, household, people, Jn. 1:11; 16:32; 19:17; οἱ ἴδιοι, members of one’s own household, friends, Jn. 1:11; Acts 24:23; ἰδίᾳ, adverbially, respectively, 1 Cor. 12:11…
Read the full entry →ἴδιος ἴ^διος, η, ον one's own, pertaining to oneself: and so,
private, personal, πρῆξις ἥδ᾽ ἰδίη οὐ δήμιος this business is private, not public, Od.; ἴδιος ἐν κοινῷ σταλείς embarking a private man in a public cause, Pind.; πλοῦτος ἴδιος καὶ δημόσιος private and public wealth, Thuc.; τὰ ἱρὰ καὶ τὸ ἴδια temples and private buildings, Hdt.
τὰ ἴδια, either private affairs, private interests, Thuc.; or one's own property, id. Thuc.; ἴδια πράττειν to mind one's own affairs, Eur.; τὰ ἐμὰ ἴδια Dem.:—in sg., τὸ ἡμέτερον ἴδιον id. Dem.; εἰς τὸ ἴδιον for oneself, Xen.; τοὐμὸν ἴδιον for my own part, Luc.
Read the full entry →Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
117 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 113 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.
πολλαῖς δὲ καὶ ἄλλαις κέχρηται δυνάμεσι τετράς, ἃς ἀκριβέστερον καὶ ἐν τῷ περὶ αὐτῆς ἰδίῳ λόγῳ προσυποδεικτέον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ ἡμιόλιον παραχρῆμα,
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 χαλκοῦ δραχμὰς χιλίας
Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ
ἀνήρ (anēr) means 'man' in various contexts, distinguishing adult males from women and children. It can refer to a husband or a male person in general, and is often used in conjunction with other nouns or adjectives. The New Testament employs it similarly, as seen in verses like Matthew 1:16 and 1 Corinthians 13:11. The lexicons do not show significant disagreement on its meanings.
ἀνήρ, ἀνδρός, ὁ,
[in LXX chiefly for אִישׁ, freq. אֱנוֹשׁ, also אָדָם, etc.;]
a man, Lat. vir.
As opp. to a woman, Ac 8:12, I Ti 2:12; as a husband, Mt 1:16, Jo 4:16, Ro 7:2, Tit 1:6.
As opp. to a boy or infant, I Co 13:11, Eph 4:13, Ja 3:2.
In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Lk 5:8; ἀ. προφήτης, 24:19; freq. in terms of address, as ἀ. ἀδελφοί, Ac 1:16; and esp. with…
ἀνήρ, ἀνδρός, ὁ, a man, Lat. vir. The meanings of this word in the N. T. differ in no respect fr. classic usage ; for it is employed 1. with a reference to sex, and so to distinguish a man from a woman; either a. asa male: Acts viii. 12; xvii.12; 1 Tim.ii.12; or b. asa husband: Mt.i.16; Mk. x.2; Jn. iv. 16 sqq.; Ro..vii. 2 sqq:; 1 Co. vii. 2 sqq.; Gal. iv. 27; 1 Tim. iii. 2,12; Tit. i. 6, etc.; a betrothed or future husband: Mt.i.19; Rev. xxi. 2, ete. 2. with a reference to age, and to distinguish an adult man from a boy: Mt. xiv. 21; xv. 38 (where ἄνδρες, γυναῖκες and παιδία are discriminated) ; with the added notion also of intelligence and virtue: 1 Co. xiii. 11 (opp. to νήπιος) ; Eph. iv. 13; Jas. iii. 2, (in the last two pass. τέλειος ἀνήρ). 3. univ. any male person, a man; so where tis might have been used: Lk. viii. 41; ix.38; Acts νἱ. 11; x.5,ete. where ἀνήρ and τὶς are united…
Read the full entry →ἀνήρ. The special differentia of ἀνήρ : ἄνθρωπος survives in MGr (ἄντρας, ἄθρωπος), where even the old gen. sing. (ἀντρός) may still be found beside the ‘‘regular” τοῦ ἄντρα (Thumb Handbook, p. 48). Naturally there is nothing particular to record in the uses of this everyday word, which has in NT and Hellenistic generally much the same range as in class. Gk. Thus, taking the index to BGU IV., we can illustrate many of the uses noted for the NT in Grimm from documents of the Augustan period. So (1) husband by the perpetual phrase μετὰ κυρίου τοῦ ἀνδρός after the name of a woman, as 1126* (where ἀνδρός is written over an erased ὁμομητρίου ἀδελφοῦ), or in a marriage contract as τορϑ τηρεῖν τὰ πρὸς τὸν ἄνδρᾳ καὶ τὸν κοινὸν βίον δίκαια, while the document will also use ἀνήρ for irregular relations in the pledge μηδ᾽ ἄλλωι ἀνδρὶ συνεῖναι. Then under Grimm’s (3) we have 1189" of σημαινόμενοι…
Read the full entry →ἀνήρ (anēr) — man.
ἀνήρ, ὁ, ἀνδρός, ἀνδρί, ἄνδρα,
vocative ἄνερ: plural ἄνδρες, -δρῶν, -δράσι [ᾰ], -dras: Aeolic dialect dative plural ἄνδρεσι[Refs 7th c.BC+] for οἱ ἄνδρε; the Ionic dialect crasis is ὡνήρ, ὧνδρες, [Refs 5th c.BC+] [Epic dialect Poets mostly use ᾱ in arsi, ᾰ in thesi; but in trisyllable forms with stem ἀνέρ- always ; so also Trag. in Lyric poetry, [Refs 5th c.BC+] in nominative by analogy; cf. Sanskrit nar- from I.-[Refs 5th c.BC+] ner-, nṛ- from nṛ-, Gk. ἀνδρ- from ṇr-):—man, opposed to woman (ἄνθρωπος being man as opposed to to beast), [Refs 8th c.BC+]; τῶν ἀνδρῶν ἄπαις without male children, [Refs 8th c.BC+] mostly of princes, leaders, etc., but also of free men; ἀ δήμου one of the people, [Refs 8th c.BC+]; with a qualifying word to indicate rank, ἀ. βουληφόρος[Refs 8th…
Read the full entry →ἀνήρ
aner
a primary word (compare 444); a man (properly as an individual
male):--fellow, husband, man, sir.
see GREEK for 444
ἀνήρ, ἀνδρός, ὁ
n.m.
a male human being, a man
ἀνήρ anēr 216x
a male person of full age and stature, as opposed to a child or female, 1 Cor. 13:11; a husband, Mt. 1:16; a man, human being, individual, Lk. 11:31; used also pleonastically with other nouns and adjectives, Lk. 5:8; Acts 1:16
ἀνήρ Root ΑΝΕΡ a man, Lat. vir (not homo):
a man, opp. to a woman, Hom., etc.
a man, opp. to a god, πατὴρ ἀνδρῶν τε θεῶν τε id. Hom.
a man, opp. to a youth, a man in the prime of life, id. Hom., etc.; εἰς ἄνδρας ἐγγράφεσθαι to be enrolled among the men, Dem.
a man emphatically, a man indeed, ἀνέρες ἔστε, φίλοι Il.; πολλοὶ μὲν ἄνθρωποι, ὀλίγοι δὲ ἄνδρες many human beings, but few men, Hdt.
a man, opp. to his wife, a husband, Hom., etc.; αἰγῶν ἄνερ, Virgil's vir gregis, Theocr.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
217 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 216 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 502 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.
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…
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
Ἡλιοδώρου ἀγορανόμου. ὁμολογεῖ Πανερεῦς Γούνσιος Πέρσης καὶ Σενενοῦπις Φίβιος Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Πανερεῦτος τοῦ προγεγραμμένου, Πανεβχούνει καὶ Ὥρωι καὶ Φίβει καὶ Πασήμει τοῖς τέσσαρσι τῶν ἐκ
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative 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
λόγος (logos) is a Greek word meaning 'word' or 'speech,' derived from the verb λέγω (lego). It encompasses a range of meanings including a saying, statement, discourse, or even the inward thought itself. In the New Testament, it often refers to the word of God or teachings, appearing in verses like Matthew 8:8 and John 1:1. The lexicons do not show significant disagreement regarding its meanings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →λόγος, -ου, ὁ (< λέγω),
[in LXX chiefly for
דָּבָר, also for אֵמֶר, מִלָּה, etc.;]
Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum.
a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.
λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον…
Read the full entry →λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το…
Read the full entry →λόγος (logos) — word.
λόγος, ὁ,
verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:
I. computation, reckoning (compare λέγω (B) II).
I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]
I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th…
λόγος
logos
from 3004; something said (including the thought); by implication, a
topic (subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specially, (with the article in
John) the Divine Expression (i.e. Christ):--account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove,
say(-ing), shew, X speaker, speech, talk, thing, + none of these
things move me, tidings, treatise, utterance, word, work.
see GREEK for 3004
λόγος, ου, ὁ
n.m.
a word, speech, divine utterance, analogy
λόγος logos 330x
a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37;
λόγος λόγος, ὁ, λέγω3 (A) the word or that by which the inward thought is expressed, Lat. oratio; and, (B) the inward thought itself, Lat. ratio.
Lat. vox, oratio, that which is said or spoken:
a word, pl. words, i. e. language, talk, Hom., etc.; λόγου ἕνεκα, Lat. dicis causa, merely for talking's sake, Plat.; λόγῳ in word, in pretence, opp. to ἔργῳ (in deed, in reality), Hdt., attic
a word, saying, statement, Thuc.: an oracle, Pind., Plat.:— a saying, maxim, proverb, Pind., Aesch.
an assertion, promise, Soph.
a resolution, κοινῷ λ. by common consent, Hdt.
a condition, ἐπὶ λόγῳ τοιῷδε id. Hdt.
a command, Aesch.
speech, discourse, conversation, εἰς λόγους ἐλθεῖν, συνελθεῖν, ἀφικέσθαι τινί Hdt., attic; λόγου μεῖζον, κρεῖσσον beyond expression, Hdt., Thuc.; λόγου ἄξιον worth mention…
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
332 occurrences in the New Testament, rendered 29 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 331 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 536 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
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·
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ἔτους λε Μεσορὴ ἰδίου λόγου Δρύτωνος. ἐκ τῆς νήσου πρὸς Λαμένθιν δέδωκα πυροῦ ιδ κριθῆς β ἐμβαδικὸν δραχμὰς λ
Μοσχίων Πετεαρσένθει χαίρειν. ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ
Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς ὁ Ὥρου πατὴρ καὶ ὁ αὐτὸς Ὧρος εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ
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
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-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive 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 βλασφημέω (i.e., *blasphemeo*) means to speak irreverently about sacred things, especially God. It encompasses actions like blaspheming, slandering, and reviling. The New Testament uses it in various contexts, including Matthew 9:3 and Mark 3:29. The entries indicate a consistent understanding of the term, focusing on its negative implications in relation to divine reverence.
βλασφημέω, -ῶ
(< βλάσφημος),
[in LXX: IV Ki 19:4 (יכח hi.) ib. 6, 22 (גּדף pi.), Is 52:5 (נאץ hith.), Da LXX 3:29 (96) (אמר שׁלח), To 1:18, Da TH Bel 9, II Mac 2 * ;]
βλασφημέω, -&; impf. ἐβλασφήμουν ; 1 aor. ἐβλασφήpnoa; Pass., [pres. βλασφημοῦμαι]; 1 fut. βλασφημηθήσομαι; (βλάσφημος, q. V-) ; to speak reproachfully, rail at, revile, calumniate, (Vulg. blasphemo) ; absol.: Lk. xxii. 65; Acts xiii. 45; xviii.6; xxvi. 11; 1 Tim.i. 20; 1 Pet. iv.4; with ace. of pers. or thing (as in later Grk., Joseph., Plut., Appian, ete.): Mt. xxvii. 39; Mk. iii. 28 L T Tr WH; xv. 29; Lk. xxiii. 39; Tit. iii. 2; Jas. ii. 7; Jude 10; with the cognate noun βλασφημίαν, to utter blasphemy (Plat. legg. 7 p. 800 c.; see ἀγαπάω ad fin.), Mk. iii. 28 RG (where LT Tr WH ὅσα for ὅσας, see above) ; [foll. by ἐν, 2 Pet. ii. 12; cf. Bttm. as at end, and see ἀγνοέω, a.]. Pass. βλασφημοῦμαι to be evil spoken of, reviled, railed at: Ro. iii. 8; xiv. 16; 1 Co. iv. 13 (T WH Tr mrg. δυσφημούμενοι) ; x. 30; Tit. ii. 5; 2 Pet. ii. 2; τὸ ὄνομά τινος, Ro. ii. 24; 1 Tim. vi. 1. Spee. of…
Read the full entry →βλασφημέω (blasphēmeō) — to blaspheme.
βλασφημ-έω,
perfect βεβλασφήμηκα [Refs 4th c.BC+]:—speak profanely of sacred things, εἰς θεούς [Refs 5th c.BC+]; offer rash prayers, [Refs]; β. κατά τινος utter imprecations against, [Refs 4th c.BC+]
2. speak ill or to the prejudice of one, slander, περὶ τῆς ἐμῆς διατριβῆς [NT+5th c.BC+] O.:—passive, to have evil spoken of one, βεβλασφημημένους [NT+1st c.AD+]
3. speak impiously or irreverently of God, blaspheme, εἰς τὸν Κύριον [LXX+NT]; εἰς τὰ θεῖα Vett.[LXX+NT]
βλασφημέω
blasphemeo
from 989; to vilify; specially, to speak impiously:--(speak)
blaspheme(-er, -mously, -my), defame, rail on, revile, speak evil.
see GREEK for 989
βλασφημέω
v.
I speak evil against, blaspheme
βλασφημέω βλάσφημος to drop evil or profane words, speak lightly or amiss of sacred things, βλ. εἰς θεούς Plat.: to utter ominous words, Aeschin.
to speak ill or to the prejudice of one, to speak slander, περί τινος Dem.; εἴς τινα id. Dem.:—also, βλ. τινα Babr., NTest.:—Pass. to have evil spoken of one, id. NTest.
to speak impiously or irreverently of God, to blaspheme, id. NTest.
Verb-PPS-3S — Verb · present · passive · subjunctive · third person · singularpresent passive subjunctive — an action in progress.
V-PPS-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Subjunctive Person: third Number: Singular
35 occurrences in the New Testament, rendered 23 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 34 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
καὶ αὐτὸ μέντοι τὸ βλασφημεῖν οὐ τοῖς κακηγορουμένοις ἐπιφέρει τινὰ ζημίαν, ἃ τῆς ἰδίου φύσεως οὔποτ’ ἐξίσταται, ἀλλὰ τοῖς καταιτιωμένοις συμφορὰς ἀνηκέστους.
ἔστωσαν δὲ καὶ οἱ δικάζειν λαχόντες ταῖς πόλεσιν ἐν πάσῃ τιμῇ, ὡς μήτε βλασφημεῖν ἐκείνων παρόντων μήτε θρασύνεσθαί τισιν ἐξεῖναι τῆς πρὸς τοὺς ἐν ἀξιώματι τῶν ἀνθρώπων αἰδοῦς αὐτῶν εὐλαβεστέρους, ὥστε τοῦ θεοῦ μὴ καταφρονεῖν, ἀπεργαζομένης.
ἐξαλείψωμεν ἀφ̓ ἡμῶν τὰ πρότερα ἁμαρτήματα καὶ μετανοήσαντες ἐκ ψυχῆς σωθῶμεν, καὶ μὴ γινώμεθα ἀνθρωπάρεσκοι μηδὲ θέλωμεν μόνον ἑαυτοῖς ἀρέσκειν, ἀλλὰ καὶ τοῖς ἔξω ἀνθρώποις ἐπὶ τῇ δικαιοσύνῃ, ἵνα τὸ ὄνομα δἰ ἡμᾶς μὴ βλασφημῆται.