Titus 2:6 — Word Study
N1904Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
BSATheho younger [men]neos [young men, those who are new in the faith] likewisehōsautōs [likewise, in a similar manner] do exhortparakaleō▸ [exhort, plead with] to be self-controlled,sōphroneō▸ [to live as, to conduct themselves as, sober-minded, sane, of sound mind, having a moderate and disciplined mind]
| Greek | English | Parsing |
|---|---|---|
| Τοὺς | The | Article, accusative, plural |
| νεωτέρους | younger [men] | Adjective, accusative, plural |
| ὡσαύτως | likewise | Adverb |
| παρακάλει | do exhort | Verb, present, active |
| σωφρονεῖν, | to be self-controlled, | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the same way, urge the younger men to be self-controlled. |
| KJV | Young men likewise exhort to be sober minded. |
| ASV | the younger men likewise exhort to be sober-minded: |
| YLT | The younger men, in like manner, be exhorting to be sober-minded; |
| WEB | Likewise, exhort the younger men to be sober minded. |
| BBE | To the young men give orders to be wise and serious-minded: |
Where they part company is νεωτέρους and παρακάλει — see How Translations Differ.
The sentence comprises a main clause with an adverbial phrase and an infinitive phrase, indicating the action to be taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπαρακαλέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Titus 2:6
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 Various Groupsgenerated
Titus 2:6 is part of Paul's instructions to Titus on how to guide different groups within the church. Here, he emphasizes the need for younger men to be self-controlled, which is essential for their spiritual growth and witness to others. This instruction follows similar guidance for older men, women, and servants, highlighting a consistent theme of self-discipline and integrity across all demographics.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 29:8 | the young men saw me and withdrew, and the old men rose to their feet. |
| 2 | Psalm 148:12 | young men and maidens, old and young together. |
| 3 | Ecclesiastes 11:9 | Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment. |
| 4 | Ecclesiastes 12:1 | Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,” |
| 5 | Joel 2:28 | And afterward, I will pour out My Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — σωφρονεῖν, sōphroneōgenerated
The verb σωφρονέω means to be of sound mind or self-controlled. It is derived from the root σώφρων, which implies moderation and sanity. This term is used in contexts where a balanced and disciplined mindset is necessary, such as in Mark 5:15.
In the New Testament, it appears six times, emphasizing the importance of self-control in various situations. Paul encourages younger men to embody this quality, suggesting that it is vital for their maturity and effectiveness in the faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'urge the younger men to be self-controlled.' This is consistent across several translations, including the KJV and WEB, which also emphasize self-control.
However, the ASV and YLT use 'sober-minded', highlighting a slightly different nuance of the same concept. The translations agree on the essential meaning of urging younger men towards self-control.
Sentence Structuregenerated
The main verb in the verse is παρακάλει, urge, which governs the entire clause. It is followed by an adverbial phrase ὡσαύτως, likewise, indicating that this instruction follows similar exhortations for other groups.
The structure includes a noun phrase τοὺς νεωτέρους as the object, specifying who is to be urged, and an infinitive phrase σωφρονεῖν that describes the action they are to take.
Septuagint Backgroundgenerated
In the Septuagint, the word νεωτέρους (neos), meaning "younger [men]," appears in various contexts, often chosen to render Hebrew terms like קָטָן (qāṭān) which conveys meanings of being small or young. This choice emphasizes the youthfulness of the men being addressed in Titus 2:6, aligning with the notion of encouraging a specific demographic.
The term ὡσαύτως (hōsautōs), meaning "likewise," is used in the LXX to translate Hebrew words such as כֵּן (kēn), which indicates agreement or similarity. This inclusion reinforces the call for younger men to exhibit self-control in a manner consistent with previous exhortations, creating a cohesive message throughout the passage.
In plain words — the whole versegenerated
Titus 2:6 instructs Titus to encourage younger men to be self-controlled. This advice is part of a broader set of instructions for different groups within the church, emphasizing the importance of self-discipline and maturity in faith.
Frequently Asked Questionsgenerated
To be self-controlled means to have a disciplined and moderate mind, avoiding extremes in behavior and maintaining a balanced approach to life.
Self-control is crucial for younger men as it helps them grow in their faith, set a positive example, and resist temptations that may lead them astray.
Younger men can practice self-control by setting boundaries, seeking accountability, and focusing on spiritual growth through prayer and study of the Scriptures.
In addition to self-control, younger men are encouraged to be examples of good works and integrity in their conduct.
Reflection Questionsgenerated
- In what areas of my life do I need to practice more self-control?
- How can I support younger men in my community to grow in self-discipline?
- What are some practical steps I can take to model self-control for others?
- How does self-control relate to my overall spiritual growth and maturity?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to illustrate the importance of self-control and good conduct among believers.
Similarly, exhort the youth to be pure in all things, setting yourself as an example of good works in teaching, integrity and chastity, in sound and irreproachable speech, so that the outsider may respect us,Early Church Fathers on Titus 2 →
Ver. 6. "Young men likewise exhort to be soberminded." See how he everywhere recommends the observance of decorum. For he has committed to women the greater part in the instruction of women, having appointed the elder to teach the younger.Early Church Fathers on Titus 2 →
He also urged the younger men to be sensible; presenting yourself as a pattern of good works in everything, in teaching, showing incorruptibility, dignity, sound speech, and blamelessness;Early Church Fathers on Titus 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 2:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYoung men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men;
Read John Gill on Titus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYoung men likewise exhort to be sober minded. Young , [ tous (G3588) neooterous (G3501)] - in contrast to "the aged men" (Titus 2:2). 'The younger men.' Sober-minded - self-restrained.
Read Robert Jamieson on Titus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe word signifieth to be temperate, sober, wise, discreet, to govern their passions; an exhortation more specially necessary for young men, whose natural heat inclineth them to passion and rashness.
Read Matthew Poole on Titus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 Young men likewise exhort to be sober minded. Ver. 6. Young men likewise exhort]
Read John Trapp on Titus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Young men likewise exhort to be sober minded.—The task of influencing the young men belongs especially to Titus. Among them, in respect to age, he still must be reckoned; as regarded their peculiar temptations, none could be found so fit as the still young Christian disciple of St. Paul (he ‘was probably about forty years of age when he was placed over the Cretan Church) to set out vividly before them both the peril and the only means of guarding against it. Brought up in a Pagan home, not improbably in the luxurious and wicked Syrian Antioch, drawn to the Master’s side in the fresh dawn of manhood, tried in many a difficult task and found faithful, the words of Titus, exhorting the…
Read Charles John Ellicott on Titus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Young men - exhort to be sober-minded.] Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end.
Read AdamClarke on Titus 2 →CambridgeThe Cambridge Bible for Schools and Colleges6–8. The standard of holy living for young men6. The younger women in Crete were to be placed under the guidance of elder women, though in Ephesus Timothy was himself to instruct them. The young men are to have the special care of Titus.Young men likewise exhort to be sober minded] Rather, the younger men … pure minded. The verb occurs in Mark 5:15, Luke 8:35, of the ‘possessed of devils’ being restored to sound reason; and in Romans 12:3, 2 Corinthians 5:13, of sober, reasonable judgment; but here, from the context, and from the use of the cognate verb Titus 2:4 and its context, and of the corresponding adjectives, 1 Timothy 3:2; Titus 1:8; Titus 2:2; Titus 2:5, it seems limited to ‘purity…
Read Cambridge on Titus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleYoung men likewise exhort to be sober-minded - Margin, “discreet.” On the meaning of the Greek word used here (σωφρονεῖν sōphronein), see the notes at Titus 2:2, Titus 2:4.
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
In the same way, urge the younger men to be self-controlled.
Likewise, exhort the younger men to be sober minded.
In the same way, urge the younger men to be self-controlled.
Encourage younger men likewise to be self-controlled,
Tyndale line
Young men likewise exhort to be sober minded.
the younger men likewise exhort to be sober-minded:
the younger men likewise exhort to be soberminded:
Young men likewise exhort to be sober-minded.
Exhort yong men likewise, that they bee sober minded.
Strictly literal
The younger men in like manner exhort to be discreet:
The younger men, in like manner, be exhorting to be sober-minded;
The younger men, in like manner, exhort [them] to be sober-minded.
In the same way, encourage the younger men to use good sense.
From the Latin
Young men, in like manner, exhort that they be sober.
Simplified
Likewise tell the young men to be sensible.
To the young men give orders to be wise and serious-minded:
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.
Juvenes similiter hortare ut sobrii sint.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢ ܐܝܠܝܢ ܕܛܠܝܢ ܗܟܢܐ ܒܥܝ ܕܢܗܘܘܢ ܢܟܦܝܢ
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.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
The standard critical text of the New Testament.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
The previous edition, still widely cited.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
The Society of Biblical Literature edition, freely licensed.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
The edition that turned scholarship toward the earliest manuscripts.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
An independent critical text built from the oldest witnesses then known.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
A recent critical edition following documentary evidence closely.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
The reading of the majority of surviving manuscripts.
Τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Titus 2:6
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
νέος (neos) means 'young' or 'new,' referring to both people and things. It is often used in the New Testament to describe youthfulness (Titus 2:4) and freshness (Matthew 9:17). The word can imply regeneration in a figurative sense. Some lexicons note a distinction between νέος and καινός in terms of their nuances, particularly regarding time versus quality.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →νέος, -α, -ον, [allied with Lat. novus, Germ. neu, Eng. new; Curtius § 433], as in Grk. auth. fr. Hom. down, aE recently born, young, youthful: Tit. ii. 4 (for 1, Gen. xxxvii. 2; Ex. xxxiii. 11); οἶνος νέος, recently made, Mt. ix. 17; Mk. ii. 22; Lk. v. 37-39 [but 39 WH in br.], (Sir. ix. 10). 2. new: 1Co.v.7; Heb. xii. 24; i. q. born again, ἄνθρωπος (q. v. 1 f.), Col. iii. 10. [Syn. see καινός, fin.]” νεοσσός and (so T WH, see νοσσιά) νοσσός, -οὔ, 6, (νέος), a young (creature), young bird: Lk. ii. 24. The form νοσσός appears in the Vat. txt. of the Sept.; but in cod. Alex. everywhere veooods; cf. Sturz, De dial. Maced. p. 185 sq.; Lob. ad Phryn. p. 206 sq.; [cf. W. 24]. (In Grk. writ. fr. Hom. down; Sept. often for 13, of the young of animals, as Lev. xii. 6, 8; Job xxxviii. 41.)
νέος (neos) — new.
νέος, νέα,
Ionic dialect νέη, νέον; Ionic dialect νεῖος (which see): [feminine νέας as monosyllable, [Refs 4th c.BC+]; contraction feminine νῆ [Refs 6th c.BC+]
1. young, youthful (of children, youths, and of men at least as old as [Refs 8th c.BC+]youths, [Refs 8th c.BC+]: later mostly with Article, οἱ νέοι [Refs 5th c.BC+] 'boys will be boys', [Refs 4th c.AD+]; οἱ ν., corporately organized, [Refs 8th c.BC+]; opposed to γεραιός, [Refs 5th c.BC+]; εὐθὺς ἐκ νέου ἐθίζειν from youth upwards, [Refs 5th c.BC+]; ἐκ νέας (i.e. ψυχῆς) [Refs 5th c.BC+]; τὸ ν., ={νεότης}, youth (in the abstract), [Refs 5th c.BC+] all young creatures, [Refs 5th c.BC+]; also, of minors, νέου ὄντος ἔτι [Refs 5th c.BC+]; compare νεώτερος.
νέος
neos
including the comparative neoteros neh-o'-ter-os; a primary word;
"new", i.e. (of persons) youthful, or (of things) fresh; figuratively,
regenerate:--new, young.
νέος, α, ον
Adj
young, new, fresh
νέος neos 24x
recent, new, fresh, Mt. 9:17; 1 Cor. 5:7; Col. 3:10; Heb. 12:24; young, youthful, Tit. 2:4. In Acts 16:11 is used in the name Νέαν πόλις, which some lexicons list as its own lexical form. This occurrence is not included in the word’s frequency count.
νέος young, youthful, Hom.; or alone, νέοι youths, Il., Hes., etc.; in attic with Art., ὁ νέος, οἱ νέοι, Ar., etc.:— τὸ νέον, ῀ νεότης, Soph.; ἐκ νέου from a youth, from youth upwards, Plat., etc.; ἐκ νέων Arist.
suited to a youth, youthful, Lat. juvenilis, Aesch., Eur.
of things, new, fresh, Il., attic
of events, new, strange, τί νέον; Aesch.; μῶν τι βουλεύει νέον; Soph.
neut. νέον as adv. of Time, newly, lately, just, just now, Hom., attic; also with the Art., καὶ τὸ παλαιὸν καὶ τὸ νέον Hdt.: comp. adv. νεωτέρως Plat.; Sup. νεώτατα most recently, Thuc.;—also, ἐκ νέας, ionic ἐκ νέης, anew, afresh, Lat. denuo, Hdt.
for νεώτερος, νεώτατος, v. νεώτερος: the orig. comp. and Sup. were νεαρός, νέατος.
Adj-APM-C — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM-C Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine Degree: Comparative
25 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 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 63 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.
τῷ δὲ δευτέρῳ ἀνθρώπῳ βοηθὸς συνίσταται, πρῶτον μὲν γενητός, „ποιήσωμεν“ γάρ φησιν "αὐτῷ βοηθόν“, ἔπειτα δὲ νεώτερος τοῦ βοηθουμένου·
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
φησὶν γὰρ ὁ ἐκλεκτὸς Δαυείδ: Ἐξομολογήσομαι τῷ κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς: ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν.
τόκῳ τὸ δὲ δάνειον ἀποδότω ὁ δεδανεισμένος Νεχούτηι ἐν μηνὶ Παχὼν τοῦ ζ ἔτους νέον καθαρὸν ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν τοῖς ἰδίοις ἀνηλώμασιν μέτρῳ ὧι καὶ παρείληφεν ἐὰν
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν.
δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει
The Greek word ὡσαύτως is an adverb meaning 'in like manner' or 'likewise,' formed from ὡς and αὔτως. It appears in various contexts in the New Testament, often requiring a verb to be supplied from the surrounding text, as seen in Matthew 20:5 and Romans 8:26. The lexicons consistently define it as indicating similarity or agreement.
ὡσαύτως
adv.,
strengthened for ὡς (in Hom, at the beginning of a clause, in the form ὣς δ' αὔτως, later in one word), in like manner, just so, likewise: Mt 20:5 21:30, 36 25:17, Mk 14:31, Lk 13:5 20:31, Ro 8:26, I Ti 5:25, Tit 2:6; with verb to be supplied from context, Mk 12:21, Lk 22:20, I Co 11:25, I Ti 2:9 3:8 3:11, Read the full entry →
ὡσ-αύτως, (ὡς and αὔτως), adv., [asa single word, PostHomeric], in like manner, likewise: put after the verb, Mt. xx. 5; xxi. 30,36; put before the verb, Mk. xiv. 31; Lk. xiii. 3 (here L T Tr WH ὁμοίως), 5 (T Trtxt. WH); Ro. viii. 26; 1 Tim. v. 25; Tit. ii. 6; as often in Grk. writ. the verb must be supplied from the preceding context, Mt. xxv.17; Mk. xii. 21; Lk. xx. 31; xxii. 20 [WH reject the pass.]; 1 Co. xi. 25; 1 Tim. ii. 9 (sc. βούλομαι, ef. 8); iii. 8 (sc. δεῖ, cf. 7), 11; Tit. ii. 3 (se. πρέπει εἶναι)
ὡσαύτως, ‘cin like manner,” ‘‘likewise ” : 238) Κάλας τέτακται συναντήσεσθαι πρὸς σὲ. δὲ καὶ τῶι ᾿Ακολλούθωι παρηγγείλαμεν συναντᾶν πρὸς σέ, P Eleph 20° (iii/B.c.) ὡσαύτως παστοφόριον ἐν Τεντύρει ἐντὸς τείχους, P Petr Il. 4 (11)® (111.8.6.) ὡσαύτως δὲ καὶ σχοινία p, ἐὰν δὲ ὑπάρχηι πλέω σ, ““ likewise, too, 100 ropes, but if you have plenty, 200,” in connexion with building operations, P Ry] II. 130! (A.p. 31) ἔτι δὲ καὶ πλειστάκι ὡσαύτως ἐτρύγησαν Kal ἀπηνέγκαντο, **moreover they repeatedly gathered them in the same way and carried them off,” of thieves in an olive-yard, P Oxy IL. 26719 (agreement of marriage—a.D. 36) προσομολογῶι ἐὰν ὡσαύτως ἐκ διαφορᾶς ἀπίαλλαγ]ῶμεν ἀπ᾽ ἀλλήλων... ., “J further agree if as aforesaid owing to a quarrel we separate from each other. . .” (Edd.), similarly 24. III. 49614 (A.D. 127), and Preisigke 5114}7} (A.D. 613-640). P Hamb I. 2514 (B.c. εν…
Read the full entry →ὡσαύτως (hōsautōs) — likewise.
ὡσαύτως,
adverb of ὁ αὐτός, in like manner, just so, used by [Refs 8th c.BC+].. in like manner as.. [Refs 5th c.BC+]; opposed to ὡς ἑτέρως, [Refs 4th c.BC+]
2. further strengthened, ὡ. οὕτως so in like manner, [Refs 5th c.BC+]
ὡσαύτως
hosautos
from 5613 and an adverb from 846; as thus, i.e. in the same way:--even
so, likewise, after the same (in like) manner.
see GREEK for 5613
see GREEK for 846
ὡσαύτως
Adv
likewise
ὡσαύτως hōsautōs 17x
just so, in just the same way or manner, likewise, Mt. 20:5; 21:30
ὡσαύτως ὥς, αὔτως in like manner, just so, ὣς δ᾽ αὔτως, for ὡσαύτως δὲ . . , Hom., etc.; ὡσαύτως καὶ . . in like manner as . . , Hdt.; so c. dat., ὣς δ᾽ αὔτως τῇσι κυσὶ θάπτονται id. Hdt.; ὡς. ἔχειν Plat.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
18 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 17 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὑπὸ γὰρ φωτὸς ἄνω παραπεμφθεῖσα ἡ ὅρασις καὶ κατιδοῦσα φύσιν ἀστέρων καὶ κίνησιν αὐτῶν ἐναρμόνιον, ἀπλανῶν τε καὶ πλανήτων εὖ διατεταγμένας περιφοράς, τῶν μὲν κατὰ ταὐτὰ καὶ ὡσαύτως περιπολούντων, τῶν δ’ ἀνομοίως τε καὶ ὑπεναντίως διτταῖς περιόδοις…
καὶ κλείσας τὴν σκηνὴν ἐσφράγισεν τὰς κλεῖδας ὡσαύτως καὶ τὰς ῥάβδους,
πᾶς δὲ προφήτης δεδοκιμασμένος, ἀληθινός, ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν, ὅσα αὐτὸς ποιεῖ, οὐ κριθήσεται ἐφ̓ ὑμῶν: μετὰ θεοῦ γὰρ ἔχει τὴν κρίσιν: ὡσαύτως γὰρ ἐποίησαν καὶ οἱ ἀρχαῖοι προφῆται.
γενέθλια τοῦ βασιλέως καὶ βασιλίσσης οἴνου παλαιοῦ εὐώδους κεράμια ὅσα ἄν σοι δόξῃ, ὡσαύτως δὲ καὶ ἱερεῖα … προαπο … ν … εἰς τὴν ἑορτὴν
ἐν Πτολεμαΐδι ὑπαίθρωι ἱππεῖς, ἀλλὰ καὶ τοὺς τεταγμένους ἐν τοῖς Χηνοβοσκίοις τοῦ αὐτοῦ νομοῦ, ὡσαύτως δὲ καὶ παρὰ τοὺς … πεζοὺς καὶ τοὺς ἐν τοῖς ἄλλοις τόποις τεταγμένους μισθοφόρους
Σαντοβίθυος τοῦ στρατηγοῦ … συνσχεθεὶς ἠξίωσεν ὡς μετὰ τὴν δίεσιν παντὶ δίκαιον … ου. Ὡσαύτως ἐπὶ Πτολεμαίου τοῦ ἐπὶ τοῦ Παθυρίτου … μων κληρονομίαν καὶ συνγραφὴν πατρικῆς … ὑπογράφει
παρακαλέω is built from the prefix παρά (near) and the root καλέω (to call). It covers a range of meanings including to summon, beseech, exhort, and comfort. In the New Testament, it appears in contexts such as Acts 28:20 and Matthew 26:53. Notably, it can also imply invoking the gods or comforting others.
παρα-καλέω, -ῶ,
[in LXX chiefly for נחם ni., pi.;]
to call to one, call for, summon: Ac 28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mt 26:53; τ. κύριον, II Co 12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., v. Deiss., LAE, 17614), also of men: absol., Phm 9; c. acc., Mt 8:5, Mk 1:40, Ac 16:9, al.; c. inf., Mk 5:17, Lk 8:41, Read the full entry →
παρα-καλέω, -@; impf. 3 pers. sing. παρεκάλει, 1 and 3 pers. plur. παρεκάλουν ; 1 aor. παρεκάλεσα ; Pass., pres. παρακαλοῦμαι; pf. παρακέκλημαι; 1 aor. παρεκλήθην ; 1 fut. παρακληθήσομαι; fr. Aeschyl. and Hdt. down; i as in Grk. writ. to call to one’s side, call for, summon: twa, w. an inf. indicating the purpose, Acts xxviii. 20 [al. (less naturally) refer this to II. 2, making the ace. the subj. of the inf. ]. II. to address, speak to, (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, ete. ; hence result a variety of senses, on which see Knapp, Scripta varii arg. ed. 2 Ρ. 117 sqq.; ef. Fritzsche, Ep. ad Rom. i. p. 82 sq. ie asin Grk. auth., to admonish, exhort: absol., Lk. iii. 18; [Acts xx. 1 (RGom.)]; Ro. xii. 8; 2 Tim. iv. 2; Heb. x. 25; 1 Pet. v. 12; foll. by direct dise. 2 Co. v. 20; foll. by λέγων w. direct disc. Acts ii. 40; foll.…
Read the full entry →παρακαλέω, “ask,” ‘‘beseech,”’ as frequently in the NT, is a common formula in papyrus private letters, e.g. P Par 42° (B.c. 156) (= UPZ i, p. 318) παρεκάλεσα αὐτὸν ἔρχεσθαι, περὶ dv ἂν βούληται, BGU IV. 1141!° (B.c. 14) ἐρωτῶ σε οὖν Kal παρακαλῶι Kal τὴν Καίσαρος τύ[χη]ν oe ἐξορκιζῶι, and
παρακαλέω (parakaleō) — to plead/comfort.
παρακᾰλέω,
Attic dialect future -καλῶ, later -καλέσω[LXX]:—call to one, [Refs 5th c.BC+]
II. call in, send for, summon, [Refs 5th c.BC+]; invoke the gods, τοὺς θεούς [Refs 4th c.BC+]; περὶ τούτου τὸν θεόν (as medical adviser) [Refs 2nd c.AD+]; τὸν Ἐνυάλιον [Refs 5th c.BC+] —passive, παρακαλούμενος καὶ ἄκλητος, 'vocatus atque non vocatus', [Refs 5th c.BC+]; παρακαλουμένη ἀμύνειν being called upon to ward off, [Refs 5th c.BC+]
II.2. summon one's friends to attend one in a trial, π. τοὺς φίλους [Refs 4th c.BC+]; π. τινάς call them as witnesses, [Refs 5th c.BC+]:—middle, uncertain in [Refs 4th c.BC+] —passive, παρακεκλημένοι summoned to attend at a trial, [Refs 4th c.BC+]
παρακαλέω
parakaleo
from 3844 and 2564; to call near, i.e. invite, invoke (by imploration,
hortation or consolation):--beseech, call for, (be of good) comfort,
desire, (give) exhort(-ation), intreat, pray.
see GREEK for 3844
see GREEK for 2564
παρακαλέω
v.
I summon, entreat, admonish, comfort
παρακαλέω parakaleō 109x
to call for, invite to come, send for, Acts 28:20; to call upon, exhort, admonish, persuade, Lk. 3:18; Acts 2:40; 11:23; to beg, beseech, entreat, implore, Mt. 8:5, 31; 18:29; Mk. 1:40; to animate, encourage, comfort, console, Mt. 2:18; 5:4; 2 Cor. 1:4, 6; pass. to be cheered, comforted, Lk. 16:25; Acts 20:12; 2 Cor. 7:13
παρακαλέω attic fut. -καλῶ later -καλέσω to call to one, Xen.
to call to aid, call in, send for Lat. arcessere, Hdt., Ar., etc.; π. τινα σύμβουλον Xen.:— to call on, invoke the Gods, id. Xen., etc.:—Pass., παρακαλούμενος καὶ ἄκλητος, "vocatus atque non vocatus, " Thuc.
to summon one's friends to attend one in a trial (cf. παράκλησις 1. 1):—Pass., παρακεκλημένοι summoned to attend at a trial, Aeschin.
to invite, ἐπὶ δαῖτα Eur.; ἐπὶ θήραν Xen.; π. τινὰ ἐπὶ τὸ βῆμα to invite him to mount the tribune, Aeschin.
to call to, exhort, cheer, encourage, τινά Aesch., Xen.
to comfort, console: in Pass., NTest.
to excite, τινὰ ἐς φόβον, ἐς δάκρυα Eur.: —of things, to foment, φλόγα Xen.
π. τινά, c. inf., to exhort one to do, Eur., Xen.
Verb-PAM-2S — Verb · present · active · imperative · second person · singularpresent active imperative — an action in progress.
V-PAM-2S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Singular
108 occurrences in the New Testament, rendered 52 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 109 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 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δὲ τὸ πρεσβύτατον τῶν παιδευμάτων διδαχθεῖσα, τὸ ἀβάσκανον καὶ φιλόδωρον, εὐθὺς ὀρέγει τὸ σοφίας νᾶμα καὶ ἐμπιεῖν ἀθρόου παρακαλεῖ μετὰ τοῦ καὶ κύριον ὀνομάζειν τὸν οἰκέτην.
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ
δὲ οὐδεμίαν ἡμῶν φροντίδα ποιεῖται, καὶ διʼ αὐτὸ τοῦτο ἐντάξασαι τὰ καταλειφθέντα δεόμεθα καὶ παρακαλοῦμεν τὴν σὴν φιλανθρωπίαν ὅπως κελεύσῃς αὐτῷ τῷ Χαιρήμονι ταῦτα ἡμῖν παρασχεῖν ἵνα δυνηθῶμεν ὄνησιν
τοῦτο μὴ φέροντες τὰ ἔνγραφα ἐπιδίδομεν τῇ σῇ ἀρετῇ αὐτὰ ταῦτα μεμνημένοι, δεόμενοι καὶ παρακαλοῦντες ὅπως κελεύσῃς διὰ ἱερᾶς σου ὑπογραφῆς ἐπεξελθεῖν, τὸ σὸν μεγαλεῖον, κατά τε τοῦ πραιποσίτου
σωφρονέω means to be of sound mind, self-controlled, or temperate. It is built from the root σώφρων and covers a range of meanings from sanity to moderation in behavior. The New Testament uses it in contexts like Mark 5:15 and Romans 12:3, where it contrasts with extremes of behavior. Mounce notes it appears six times in the New Testament.
σω-φρονέω, -@; 1 aor. impv. σωφρονήσατε ; (σώφρων, 4. v-); fr. Tragg., Xen., Plat. down; to be of sound mind, i. 6. a. to be in one’s right mind: of one who has ceased δαιμονίζεσθαι, Mk. v.15; LK. viii. 35; opp. to ἐκστῆναι, 2 Co. y. 13, (the σωφρονῶν and paveis are contrasted in Plat. de rep. i. p. 331 ¢c.; σωφρονοῦσαι and μανεῖσαι, Phaedr. p. 244b.; ὁ μεμηνὼς - . - ἐσωφρόνησε, Apollod. 3, 5, 1, 6). b. to exercise self-control; i.e. a. to put a moderate estimate upon one’s self, think of one’s self soberly: opp. to ὑπερφρονεῖν, Ro. xii. 3. B. to curb one’s passions, Tit. ii. 6; joined with νήφω (as in Leian. Nigrin. 6), [R. V. be of sound mind and be sober], 1 Pet. iv. 7.
σωφρονέω. We can add nothing from our sources to Preisigke’s (Worterd. s.v.) iv/A.D. citations for this verb, P Lips I. 397 and PSI I. 417 and 33 σ]ωφρονῖν καὶ ἡσυχάζειν, where the meaning is ‘‘am of sound mind,” ‘am discreet,” as in the NT occurrences (Mk 51° a/.). See also Xen. Oecov. vil. 14 ἐμὸν δ᾽ ἔφησεν ἡ μήτηρ ἔργον εἶναι σωφρονεῖν, the reference being to prudence in household management.
σωφρονέω (sōphroneō) — be of sound mind.
σωφρον-έω,
poetry σᾰοφ- [Refs 2nd c.AD+]:— to be sound of mind, [NT+5th c.BC+]
2. to be temperate, moderate, show self-control, [Refs 5th c.BC+]; τὸ σωφρονεῖν, ={σωφροσύνη}, [Refs 5th c.BC+]; ἐς Ἀφροδίτην σ. [Refs 5th c.BC+]; of soldiers, σ. καὶ εὐτακτεῖν[Refs 5th c.BC+]; opposed to ὑπερφρονέω, [NT]: with a participle, πέμποντες σωφρονοῖμεν ἄν [Refs 5th c.BC+]
3. come to one's senses, learn moderation, [Refs 5th c.BC+]; οὐ σωφρονήσει; [Refs 5th c.BC+]; σεσωφρονηκώς when he had recovered his senses, [Refs 5th c.BC+]
4. passive, τὰ σεσωφρονημένα ἐν τῷ βίῳ μοι things I had done with discretion, [Refs 4th c.BC+]
σωφρονέω
sophroneo
from 4998; to be of sound mind, i.e. sane, (figuratively)
moderate:--be in right mind, be sober (minded), soberly.
see GREEK for 4998
σωφρονέω
v.
I am sober-minded, exercise self-control
σωφρονέω sōphroneō 6x
to be of a sound mind, be in one’s right mind, be sane, Mk. 5:15; Lk. 8:35; to be calm, 2 Cor. 5:13; to be sober-minded, sedate, Tit. 2:6; 1 Pet. 4:7; to be of a modest, humble mind, Rom. 12:3*
σωφρονέω σωφρονέω, φυτ. -ήσω σώφρων to be sound of mind, Hdt.
to be temperate, discreet, shew self-control, Aesch., Ar., etc.; ς. περὶ τοὺς θεούς Xen.
to come to one's senses, learn self-control, Hdt., etc.
Pass., τὰ σεσωφρονημένα μοι things I had done with discretion, Aeschin.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
6 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 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
γίνεται μὲν γὰρ ἐκ φρονήσεως τὸ φρονεῖν, ἐκ δὲ σωφροσύνης τὸ σωφρονεῖν, ἐκ δὲ εὐσεβείας τὸ εὐσεβεῖν, καὶ ἀφ’
τοῦ δὲ Λώτου παραινοῦντος σωφρονεῖν καὶ μὴ χωρεῖν ἐπʼ αἰσχύνῃ τῶν ξένων, ἀλλʼ ἔχειν αἰδῶ τῆς παρʼ αὐτῷ καταγωγῆς, εἰ δὲ ἔχουσιν ἀκρατῶς, τὰς θυγατέρας αὐτοῦ ὑπὲρ ἐκείνων ταῖς ἐπιθυμίαις αὐτῶν λέγοντος παρέξειν, οὐδʼ οὕτως ἐπείσθησαν.
καὶ Ἄννειν καὶ τὰ τέκνα αὐτῆς καὶ Εἶσιν καὶ Εὐτυχεὶν καὶ τὴν μητέρα μου Σωφρόνειν καὶ Νεῖλον καὶ Πυμένειν καὶ τὸν πατέρα ἡμῶν Χοοῦν καὶ τὴν μητέρα ἡμῶν καὶ
σάμην καὶ νῦν οὐδὲ ἕνα ἔχω παῖδα ὃν προσεδοκώμην … αι πρὸς ἐμὲ καὶ σωφρονεῖν διὰ παντὸς καὶ πράττειν … … καὶ σεμνῶς ἀναστρέφεσθαι καὶ τιμᾶν με καὶ ἀγαπᾶν
ἀπὸ τῆς αὐτῆς πόλεως. ἐχρῆν τοὺς ἅπαξ πειραθέντας ἐπιστρεφείας καὶ ἄρχοντος φόβου τοῦ λοιποῦ σωφρονεῖν καὶ μηκέτι κατὰ μηδενὸς ἀτόπημα διαπράξασθαι. κάλανδος τοίνυν, τὰ ἐναντία τούτου μελετῶν, ἐξ ὧν