Exhaustive information for Strongs Number: 1223

Word info for διά

Root: διά
Strongs Number: 1223
Transliteration: [dia]
Phonetics: dee·ah
Etymology: A primary preposition denoting the channel of an act
Parts of Speech: prep.
Twot:
Sense: through (more info)

Outline of Biblical Usage:


   1 through.
      1a of place.
         1a1 with.
         1a2 in.
      1b of time.
         1b1 throughout.
         1b2 during.
      1c of means.
         1c1 by.
         1c2 by the means of.
   2 through.
      2a the ground or reason by which something is or is not done.
         2a1 by reason of.
         2a2 on account of.
         2a3 because of for this reason.
         2a4 therefore.
         2a5 on this account.
         

Frequency in the Books

Words from the Root of G1223

διὰ, δι’, Διὰ, διά, Δι’, ‹δι’›

All words for strongs number G1223 :

Word Occurance
διὰ 429
δι’ 122
Διὰ 44
Δι’ 4
διά 2
‹δι’› 1

How strongs number G1223 is translated (KJV)

English Occurance
through 199
because of 144
by 115
on account of 58
for the sake of 13
for 12
with 8
because 8
in 8
continually 4
by [the] 4
by reason of 3
during 3
by means of 2
after 2
of 2
for sake of 2
from 1
[was] through 1
by the leading of 1
at all times 1
since 1
among 1
throughout 1
[it is] for the sake of 1
therefore 1
due to 1
constantly 1
after [some] 1
through [the] 1
two 1
by reason 1

Greek Commentary Search

Matthew 7:13 By the narrow gate [δια της στενης πυλης]
The Authorized Version “at the strait gate” misled those who did not distinguish between “strait” and “straight.” The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. Deuteronomy 30:19; Jeremiah 21:8; Psalm 1:1-6). See the Didache i-vi; Barnabas xviii-xx. “The narrow gate” is repeated in Matthew 7:14 and [source]
Matthew 10:22 For my name‘s sake [δια το ονομα μου]
In the O.T. as in the Targums and the Talmud “the name” as here stands for the person (Matthew 19:29; Acts 5:41; Acts 9:16; Acts 15:26). “He that endureth to the end” Effective aorist participle with future indicative. [source]
Matthew 12:1 On the sabbath day through the cornfields [τοις σαββασιν δια των σποριμων]
This paragraph begins exactly like Matthew 11:25 “at that season” (εν εκεινωι τωι καιρωι — en ekeinōi tōi kairōi), a general statement with no clear idea of time. So also Matthew 14:1. The word καιρος — kairos means a definite and particular time, but we cannot fix it. The word “cornfields” does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley). [source]
Matthew 13:10 Why speakest thou unto them in parables? [δια τι εν παραβολαις λαλεις αυτοις]
Already the disciples are puzzled over the meaning of this parable and the reason for giving them to the people. So they “came up” closer to Jesus and asked him. Jesus was used to questions and surpassed all teachers in his replies. [source]
Matthew 14:3 For the sake of Herodias [δια ηρωιδιαδα]
The death of John had taken place some time before. The Greek aorists here Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in Matthew 4:12 without the name of the place. See note on Matthew 11:2 also for the discouragement of John εν τηι πυλακηι — en tōi desmōtēriōi (place of bondage), here en tēi phulakēi (the guard-house). Josephus (Ant. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (Land of Moab) says that there are now remains of “two dungeons, one of them deep and its sides scarcely broken in” with “small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist.” “On this high ridge Herod the Great built an extensive and beautiful palace” (Broadus). “The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem” (Edersheim, Life and Times of Jesus). [source]
Matthew 19:24 It is easier for a camel to go through a needle‘s eye [ευκοπωτερον εστιν καμηλον δια τρηματος ραπιδος εισελτειν]
Jesus, of course, means by this comparison, whether an eastern proverb or not, to express the impossible. The efforts to explain it away are jejune like a ship‘s cable, καμιλον — kamilon or ραπις — rhaphis as a narrow gorge or gate of entrance for camels which recognized stooping, etc. All these are hopeless, for Jesus pointedly calls the thing “impossible” (Matthew 19:26). The Jews in the Babylonian Talmud did have a proverb that a man even in his dreams did not see an elephant pass through the eye of a needle (Vincent). The Koran speaks of the wicked finding the gates of heaven shut “till a camel shall pass through the eye of a needle.” But the Koran may have got this figure from the New Testament. The word for an ordinary needle is ραπις — rhaphis but, Luke (Luke 18:25) employs βελονη — belonē the medical term for the surgical needle not elsewhere in the N.T. [source]
Matthew 21:4 By the prophet [δια του προπητου]
The first line is from Isaiah 62:11, the rest from Zechariah 9:9. John (John 12:14.) makes it clear that Jesus did not quote the passage himself. In Matthew it is not so plain, but probably it is his own comment about the incident. It is not Christ‘s intention to fulfil the prophecy, simply that his conduct did fulfil it. [source]
Matthew 24:9 For my name‘s sake [δια το ονομα μου]
The most glorious name in the world today, but soon to be a byword of shame (Acts 5:41). The disciples would count it an honour to be dishonoured for the Name‘s sake. [source]
Matthew 24:22 For the elect‘s sake [δια τους εκλεκτους]
See note on Matthew 22:14 for another use of this phrase by Jesus and also Matthew 24:31. The siege was shortened by various historical events like the stopping of the strengthening of the walls by Herod Agrippa by orders from the Emperor, the sudden arrival of Titus, the neglect of the Jews to prepare for a long siege. “Titus himself confessed that God was against the Jews, since otherwise neither his armies nor his engines would have availed against their defences” (Vincent). [source]
Matthew 27:18 For envy [δια πτονον]
Pilate was dense about many things, but he knew that the Jewish leaders were jealous of the power of Jesus with the people. He may have heard of the events of the Triumphal Entry and the Temple Teaching. The envy, of course, came primarily from the leaders. [source]
Matthew 27:9 By Jeremiah the prophet [δια Ιερεμιου]
This quotation comes mainly from Zechariah 11:13 though not in exact language. In Jeremiah 18:18 the prophet tells of a visit to a potter‘s house and in Jeremiah 32:6. of the purchase of a field. It is in Zechariah that the thirty pieces of silver are mentioned. Many theories are offered for the combination of Zechariah and Jeremiah and attributing it all to Jeremiah as in Mark 1:2. the quotation from Isaiah and Malachi is referred wholly to Isaiah as the more prominent of the two. Broadus and McNeile give a full discussion of the various theories from a mere mechanical slip to the one just given above. Matthew has here (Matthew 27:10) “the field of the potter” (εις τον αγρον του κεραμεως — eis ton agron tou kerameōs) for “the potter the house of the Lord” in Zechariah 11:13. That makes it more parallel with the language of Matthew 27:7. [source]
Mark 2:23 Through the cornfields [δια των σποριμων]
See note on Matthew 12:1. So Matthew and Luke 6:1. But Mark uses paraporeuesthai to go along beside, unless diaporeuesthai (BCD) is accepted. Perhaps now on the edge, now within the grain. Mark uses also παραπορευεσται — hodon poiein to make a way like the Latin iter facere, as if through the standing grain, plucking the ears Work of preparing food the rabbis called it. The margin of the Revised Version has it correctly: They began to make their way plucking the ears of corn (grain, wheat or barley, we should say). See notes on Matthew 12:1-8 for discussion of this passage, parallel also in Luke 6:15. [source]
Mark 2:27 For man [δια τον αντρωπον]
Mark alone has this profound saying which subordinates the sabbath to man‘s real welfare (mankind, observe, generic article with αντρωπος — anthrōpos class from class). Man was not made for the sabbath as the rabbis seemed to think with all their petty rules about eating an egg laid on the sabbath or looking in the glass, et cetera. See 2 Maccabees 5:19 and Mechilta on Exodus 31:13: “The sabbath is delivered unto you and ye are not delivered unto the sabbath.” Christianity has had to fight this same battle about institutionalism. The church itself is for man, not man for the church. [source]
Mark 6:2 by his hands [δια των χειρων]
They felt that there was some hocus-pocus about it somehow and somewhere. They do not deny the wisdom of his words, nor the wonder of his works, but the townsmen knew Jesus and they had never suspected that he possessed such gifts and graces. [source]
Mark 6:6 And he marvelled because of their unbelief [και εταυμασεν δια την απιστιαν αυτων]
Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew 8:10; Luke 7:9). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark 3:21, Mark 3:31). There is no proof that she ever lost faith in her wonderful Son. [source]
Mark 6:14 Therefore do these powers work in him [δια τουτο ενεργουσιν αι δυναμεις εν αυτωι]
“A snatch of Herod‘s theology and philosophy” (Morison). John wrought no miracles (John 10:41), but if he had risen from the dead perhaps he could. So Herod may have argued. “Herod‘s superstition and his guilty conscience raised this ghost to plague him” (Gould). Our word energy is this same Greek word here used It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (διηπορει — diēporei Luke 9:7 and Mark 6:20). [source]
Mark 7:29 For this saying [δια τουτον τον λογον]
She had faith, great faith as Matthew 15:28 shows, but it was her quick and bright repartee that pleased Jesus. He had missed his rest, but it was worth it to answer a call like this. [source]
Mark 11:16 Through the temple [δια του ιερου]
The temple authorities had prohibited using the outer court of the temple through the Precinct as a sort of short cut or by-path from the city to the Mount of Olives. But the rule was neglected and all sorts of irreverent conduct was going on that stirred the spirit of Jesus. This item is given only in Mark. Note the use of ινα — hina after ηπιε — ēphie (imperfect tense) instead of the infinitive (the usual construction). [source]
Mark 12:24 Is it not for this cause that ye err? [Ου δια τουτο πλαναστε]
Mark puts it as a question with ου — ou expecting the affirmative answer. Matthew puts it as a positive assertion: “Ye are.” Πλαναομαι — Planaomai is to wander astray (cf. our word planet, wandering stars, αστερες πλανηται — asteres planētai Judges 1:13) like the Latin errare (our error, err). [source]
Luke 5:19 Through the tiles [δια των κεραμων]
Common and old word for the tile roof. Mark 2:4 speaks of digging a hole in this tile roof. [source]
Luke 6:48 Because it had been well builded [δια το καλως οικοδομησται αυτην]
Perfect passive articular infinitive after δια — dia and with accusative of general reference. [source]
Luke 8:4 By a parable [δια παραβολης]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
Luke 9:7 Because it was said [δια]
Neat Greek idiom, the articular passive infinitive after οτι — dia Three reports came to the ears of Herod as Luke has it, each introduced by υπο τινων — hoti (that) in indirect discourse: “By some” The verbs in the indirect discourse here (Luke 9:7, Luke 9:8) are all three aorists (ανεστη — ēgerthē first passive; ephanē second passive; anestē second active), not past perfects as the English has them. [source]
Luke 11:8 Yet because of his importunity [δια γε την αναιδιαν αυτου]
From αναιδης — anaidēs shameless, and that from α — a privative and αιδως — aidōs shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of γε — ge here, one of the intensive particles, is to be noted. It sharpens the contrast to “though” by “yet.” As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Matthew 15:22-28). [source]
Luke 11:8 Because he is his friend [δια το ειναι πιλον αυτου]
Δια — Dia and the accusative articular infinitive with accusative of general reference, a causal clause= “because of the being a friend of his.”Yet because of his importunity (δια γε την αναιδιαν αυτου — dia ge tēn anaidian autou). From αναιδης — anaidēs shameless, and that from α — a privative and αιδως — aidōs shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of γε — ge here, one of the intensive particles, is to be noted. It sharpens the contrast to “though” by “yet.” As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Matthew 15:22-28). [source]
Luke 17:11 Through the midst of Samaria and Galilee [δια μεσον Σαμαριας και Γαλιλαιας]
This is the only instance in the N.T. of δια — dia with the accusative in the local sense of “through.” Xenophon and Plato use δια μεσου — dia mesou (genitive). Jesus was going from Ephraim (John 11:54) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luke 9:51-56). [source]
Luke 18:5 Because this widow troubleth me [δια το παρεχειν μοι κοπον την χηραν ταυτην]
Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive). Lest she wear me out (ινα μη υπωπιαζηι με — hina mē hupōpiazēi me). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense. [source]
Luke 18:25 Through a needle‘s eye [δια τρηματος βελονης]
Both words are old. Τρημα — Trēma means a perforation or hole or eye and in the N.T. only here and Matthew 19:24. ελονη — Belonē means originally the point of a spear and then a surgeon‘s needle. Here only in the N.T. Mark 10:25; Matthew 19:24 have ραπιδος — rhaphidos for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible. [source]
Luke 19:23 Then wherefore [και δια τι]
Note this inferential use of και — kai - in that case. [source]
John 4:4 He must needs pass through Samaria [Εδει δε αυτον διερχεσται δια της Σαμαριας]
Imperfect indicative of the impersonal verb δει — dei with subject infinitive Note repetition of δια — dia It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke 9:51-56). [source]
John 4:39 Because of the saying of the woman who testified [δια τον λογον της γυναικος μαρτυρουσης]
She bore her witness clearly and with discretion. She told enough to bring her neighbours to Christ. They knew her evil life and she frankly confessed Christ‘s rebuke to her. She had her share in this harvest. How timid and cowardly we often are today in not giving our testimony for Christ to our neighbour. [source]
John 4:42 Not because of thy speaking [ουκετι δια την σην λαλιαν]
“No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 7:22 For this cause [δια τουτο]
Some would take this phrase with the preceding verb ταυμαζετε — thaumazete (ye marvel for this cause). Hath given Present active indicative of διδωμι — didōmi (permanent state). Not that it is of Moses, but of the fathers A parenthesis to explain that circumcision is older in origin than Moses. And on the sabbath ye circumcise Adversative use of και — kai = and yet as in John 7:19. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath). [source]
John 7:45 Why did ye not bring him? [Δια τι ουκ ηγαγετε αυτον]
Second aorist active indicative of αγω — agō Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the They were stunned at this outcome. [source]
John 9:23 Therefore [δια τουτο]
“For this reason.” Reason enough for due caution. [source]
John 10:17 For this reason [δια τουτο]
Points to the following οτι — hoti clause. The Father‘s love for the Son is drawn out (John 3:16) by the voluntary offering of the Son for the sin of the world (Romans 5:8). Hence the greater exaltation (Philemon 2:9). Jesus does for us what any good shepherd does (John 10:11) as he has already said (John 10:15). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Hebrews 9:14). That I may take it again Purpose clause with ινα — hina and second aorist active subjunctive of λαμβανω — lambanō He looked beyond his death on the Cross to the resurrection. “The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before” (Bernard). The Father raised Jesus from the dead (Acts 2:32). There is spontaneity in the surrender to death and in the taking life back again (Dods). [source]
John 12:39 For this cause they could not believe [δια τουτο ουκ εδυναντο πιστευειν]
Τουτο — Touto (this) seems to have a double reference (to what precedes and to what follows) as in John 8:47. The negative imperfect (double augment, εδυναντο — edunanto) of δυναμαι — dunamai John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah “had to be fulfilled, for they were the expression of Divine foreknowledge” (Bernard). [source]
John 13:37 “Why can I not follow thee even now?” [δια τι ου δυναμαι σοι ακολουτειν αρτι]
The use of αρτι — arti (right now, this minute) instead of νυν — nun (at this time, John 13:36) illustrates the impatience of Peter. I will lay down my life for thee Future active indicative of τιτημι — tithēmi Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (John 11:16), he is not afraid of danger. He had heard Christ‘s words about the good shepherd (John 10:11) and knew that such loyalty was the mark of a good disciple. [source]
John 16:15 Therefore said I [δια τουτο ειπον]
Jesus explains how and why the Holy Spirit can and will reveal to the disciples what they need to know further concerning him. They had failed so far to understand Christ‘s words about his death and resurrection. The Holy Spirit as Guide and Teacher will teach them what they can only receive and understand after the resurrection and ascension of Jesus. [source]
John 17:20 Through their word [δια του λογου αυτων]
Through the agency of conversation and preaching, blessed privilege open to all believers thus to win men to Christ, but an agency sadly limited by the lives of those who speak in Christ‘s name. [source]
John 19:38 But secretly for fear of the Jews [κεκρυμμενος δε δια τον ποβον των Ιουδαιων]
Perfect passive participle of κρυπτω — kruptō An example of the rulers described in John 12:41-43 who through cowardice feared to own their faith in Jesus as the Messiah. But it must be put down to the credit of Joseph that he showed courage in this darkest hour when the majority had lost heart. That he might take away Final clause with ινα — hina and the first aorist active subjunctive of αιρω — airō Else the body of Jesus might have gone to the potter‘s field. Pilate gladly consented. [source]
Acts 1:2 Through the Holy Spirit [δια πνευματος αγιου]
In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο — hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος — eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
Acts 2:16 This is that which hath been spoken by the prophet Joel [τουτο εστιν το ειρημενον δια του προπητου Ιωηλ]
Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of Joel 2:28-32. Peter‘s mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The power (δυναμις — dunamis) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in Acts 2:17-21 closely the lxx text of Joel and then applies the passage to the present emergency (Acts 2:22-24). [source]
Acts 2:23 By the hand [δια χειρος]
Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. Lawless men (ανομων — anomōn). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the lxx. Ye did crucify First aorist active participle of προσπηγνυμι — prospēgnumi rare compound word in Dio Cassius and here only in the N.T. One must supply τωι σταυρωι — tōi staurōi and so it means “fastened to the cross,” a graphic picture like Paul‘s “nailed to the cross” Second aorist active indicative with first aorist vowel α — a instead of ο — o as is common in the Koiné. This verb αναιρεω — anaireō to take up, is often used for kill as in Acts 12:2. Note Peter‘s boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ. [source]
Acts 4:2 Because [δια το]
The articular infinitive with two accusatives, one the object (the people), the other (“they”) of general reference. In Jesus (εν Ιησου — en Iēsou). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν — en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify. [source]
Acts 4:25 By the mouth of our father David [του πατρος ημων δια πνευματος αγιου στοματος Δαυειδ]
From Psalm 2:1. here ascribed to David. Baumgarten suggests that the whole company sang the second Psalm and then Peter applied it to this emergency. The Greek MSS. do not have δια — dia (by) here before στοματος — stomatos but only δια — dia before πνευματος αγιου — pneumatos hagiou (the Holy Spirit). Hort calls this a “primitive error” perhaps due to an early scribe who omitted this second δια — dia so close to the first δια — dia (Robertson, Introduction to the Textual Criticism of the N.T., p. 238). A small list of such primitive errors is there given as suggested by Dr. Hort. [source]
Acts 7:25 By his hand was giving them deliverance [δια χειρος αυτου διδωσιν σοτηριαν αυτοις]
Picturesque use of “hand” as in Acts 2:23, present active indicative of διδωμι — didōmi retained in indirect discourse after imperfect ενομιζεν — enomizen But they understood not Page notes “the rhetorical power of these words” from Stephen. Συνηκαν — Sunēkan (first aorist indicative, κ — k aorist) refers to συνιεναι — sunienai just before. [source]
Acts 8:11 Because that of long time he had amazed them with his sorceries [δια το ικανωι χρονωι ταις μαγιαις εχεστακεναι αυτους]
Causal use of δια — dia with the accusative articular infinitive (perfect active Koiné{[28928]}š form and transitive, εχεστακεναι — exestakenai). Same verb as in Acts 8:9 participle εχιστανων — existanōn and in Acts 8:13 imperfect passive εχιστατο — existato (cf. also Acts 2:7 already). Χρονωι — Chronōi is associative instrumental and μαγιαις — magiais instrumental case. [source]
Acts 9:25 Through the wall [δια του τειχους]
Paul in 2 Corinthians 11:33 explains δια του τειχους — dia tou teichous as being δια τυριδος — dia thuridos (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See Joshua 2:15. (cf. 1 Samuel 19:12) for the way that Rahab let out the spies “by a cord through the window.” [source]
Acts 10:43 Through his name [δια του ονοματος αυτου]
(δια του ονοματος αυτου — dia tou onomatos autou), not as a title or magic formula (Acts 18:13), but the power of Christ himself represented by his name. [source]
Acts 10:36 Preaching good tidings of peace through Jesus Christ [ευαγγελιζομενος ειρηνην δια Ιησου Χριστου]
Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in Ephesians 2:17 where Paul states that Jesus on the cross “preached (gospelized) peace to you who are afar off and peace to you who are near.” Peter here sees what Paul will see later with great clearness. He is Lord of all (ουτος εστιν παντων κυριος — houtos estin pantōn kurios). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles. [source]
Acts 12:20 Because their country was fed [δια το τρεπεσται αυτων την χοραν]
Causal sentence with δια — dia and the articular infinitive (present passive of τρεπω — trephō to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action. [source]
Acts 13:38 Through this man [δια τουτου]
This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins Cf. Acts 26:18. This glorious message Paul now presses home in his exhortation. [source]
Acts 14:12 Barnabas, Jupiter [τον αρναβαν Δια]
Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2 Corinthians 10:10). And Paul, Mercury (τον δε Παυλον ερμην — ton de Paulon Hermēn). Mercury (ερμης — Hermēs) was the messenger of the gods, and the spokesman of Zeus. ερμης — Hermēs was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews 7:2; John 1:38). Because he was the chief speaker Paul was clearly “the leader of the talk.” So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Galatians 4:14, certainly they did receive him as an angel of God, as if “Mercury” in reality. [source]
Acts 15:27 Who themselves also shall tell you the same things by word of mouth [και αυτους δια λογου απαγγελλοντας τα αυτα]
Literally, “they themselves also by speech announcing the same things.” The present participle, as here, sometimes is used like the future to express purpose as in Acts 3:26 ευλογουντα — eulogounta after απεστειλεν — apesteilen and so here απαγγελλοντας — apaggellontas after απεσταλκαμεν — apestalkamen (Robertson, Grammar, p. 1128). Judas and Silas are specifically endorsed (perfect active indicative of αποστελλω — apostellō) as bearers of the epistle who will also verbally confirm the contents of the letter. [source]
Acts 17:10 Immediately by night [ευτεως δια νυκτος]
Paul‘s work had not been in vain in Thessalonica (1 Thessalonians 1:7.; 1 Thessalonians 2:13, 1 Thessalonians 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:1-5; 2 Thessalonians 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. [source]
Acts 18:3 Because he was of the same trade [δια το ομοτεχνον ειναι]
Same construction with δια — dia as above. ομοτεχνον — Homotechnon is an old word Late word from ποιεω — skēnē and εμενεν — poieō here only in the N.T. They made portable tents of leather or of cloth of goat‘s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1 Thessalonians 2:9; 2 Thessalonians 3:8) and later at Ephesus with Aquila and Priscilla (Acts 18:18, Acts 18:26; Acts 20:34; 1 Corinthians 16:19). They moved again to Rome (Romans 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (ηργαζοντο — emenen imperfect active) with them and “they wrought” (ērgazonto imperfect middle), happy and busy during week days. [source]
Acts 18:27 Through grace [δια της χαριτος]
This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
Acts 18:28 By the Scriptures [δια των γραπων]
In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). [source]
Acts 19:26 Which are made with hands [οι δια χειρων γινομενοι]
Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts 17:29). Isaiah (Isaiah 44:9-17) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus 20:4; Psalm 135:15-18). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work. [source]
Acts 20:28 With his own blood [δια]
Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 21:4 Through the Spirit [δια του πνευματος]
The Holy Spirit undoubtedly who had already told Paul that bonds and afflictions awaited him in Jerusalem (Acts 20:23). That he should not set foot in Jerusalem (μη επιβαινειν εις Ιεροσολυμα — mē epibainein eis Ierosoluma). Indirect command with μη — mē and the present active infinitive, not to keep on going to Jerusalem (Robertson, Grammar, p. 1046). In spite of this warning Paul felt it his duty as before (Acts 20:22) to go on. Evidently Paul interpreted the action of the Holy Spirit as information and warning although the disciples at Tyre gave it the form of a prohibition. Duty called louder than warning to Paul even if both were the calls of God. [source]
Acts 23:31 By night [δια νυκτος]
Through the night, travelling by night forty miles from Jerusalem to Antipatris which was founded by Herod the Great and was on the road from Jerusalem to Caesarea, a hard night‘s ride. [source]
Acts 24:2 And that by thy providence [και δια της προνοιας]
Forethought, old Greek word from προνοος — pronoos Roman coins often have Providentia Caesaris. Post-Augustan Latin uses it of God (Deus). Evils are corrected for this nation (διορτωματων γινομενων τωι ετνει τουτωι — diorthōmatōn ginomenōn tōi ethnei toutōi). Genitive absolute again, γινομενων — ginomenōn present middle participle describing the process of reform going on for this nation (dative case of personal interest). Διορτωμα — Diorthōma (from διορτοω — diorthoō to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). “Reform continually taking place for this nation.” Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix. [source]
Acts 27:4 Because the winds were contrary [δια το τους ανεμους ειναι εναντιους]
The articular infinitive after δια — dia and the accusative of general reference The Etesian winds were blowing from the northwest so that they could not cut straight across from Sidon to Patara with Cyprus on the right. They must run behind Cyprus and hug the shore of Cilicia and Pamphylia. [source]
Acts 27:9 Because the Fast was now already gone by [δια το και την νηστειαν ηδη παρεληλυτεναι]
Accusative (after δια — dia) of the articular infinitive perfect active of παρερχομαι — parerchomai to pass by, with the accusative of general reference It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. [source]
Acts 28:18 Because there was [δια τουπαρχειν]
Accusative case with δια — dia (causal use) with the articular infinitive, “Because of the being no cause of death in me” (εν εμοι — en emoi in my case, naitian, usual word for crime or charge of crime). [source]
Romans 1:2 By [δια]
Through, by means of, intermediate agency like Matthew 1:22 which see. In the holy scriptures (εν γραπαις αγιαις — en graphais hagiais). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God‘s gospel in the Holy Scriptures. [source]
Romans 1:8 Through [δια]
As the mediator or medium of thanksgiving as in Romans 7:25. For (περι — peri). Concerning, about. That Or because. Either declarative or causal οτι — hoti makes sense here. Your faith (η πιστις υμων — hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω — kataggellō to announce See also αναγγελλω — anaggellō to bring back news (John 5:15), απαγγελλω — apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω — prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι — en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Romans 2:12 By the law [δια νομου]
The Jew has to stand or fall by the Mosaic law. [source]
Romans 2:23 Through thy transgression of the law [δια της παραβασεως του νομου]
Old word for stepping across a line. Trench calls attention to “the mournfully numerous group of words” for the varieties of sin like αγνοημα — agnoēma ignorance, ανομια — anomia violation of law, αμαρτια — hamartia missing the mark, εττημα — hettēma falling short, παραβασις — parabasis passing over the line, παρακοη — parakoē disobedience to a voice, παρανομια — paranomia putting the law aside, παραπτωμα — paraptōma falling down, πλημμελεια — plēmmeleia discord. [source]
Romans 2:27 With the letter and circumcision [δια γραμματος και περιτομης]
Δια — Dia means here accompanied by, with the advantage of. [source]
Romans 3:22 Through faith in Jesus Christ [δια πιστεως Ιησου Χριστου]
Intermediate agency See note on 1 Corinthians 14:7 for the difference of sounds in musical instruments. Also in Romans 10:12. The Jew was first in privilege as in penalty (Romans 2:9.), but justification or setting right with God is offered to both on the same terms. [source]
Romans 3:24 Through the redemption [δια της απολυτρωσεως]
A releasing by ransom God did not set men right out of hand with nothing done about men‘s sins. We have the words of Jesus that he came to give his life a ransom τηι εν Χριστωι Ιησου — Lutron is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East, pp. 327f.). That is in Christ Jesus (tēi en Christōi Iēsou). There can be no mistake about this redemption. It is like John 3:16. [source]
Romans 3:25 Through faith, by his blood [δια πιστεως εν τωι αυτου αιματι]
So probably, connecting εν τοι αιματι — en toi haimati (in his blood) with προετετο — proetheto [source]
Romans 3:25 Because of the passing over [δια την παρεσιν]
Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). [source]
Romans 3:27 Nay; but by a law of faith [ουχι αλλα δια νομου πιστεως]
Strong negative, and note “law of faith,” by the principle of faith in harmony with God‘s love and grace. [source]
Romans 3:30 Through faith [δια της πιστεως]
“By means of the faith” (just mentioned). Εκ — Ek denotes source, δια — dia intermediate agency or attendant circumstance. [source]
Romans 4:25 For our justification [δια την δικαιωσιν ημων]
The first clause The second δια — dia is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ‘s claims. [source]
Romans 5:12 Therefore [δια τουτο]
“For this reason.” What reason? Probably the argument made in Romans 5:1-11, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ‘s death and the certainty of future final salvation by his life. [source]
Romans 6:4 We were buried therefore with him by means of baptism unto death [συνεταπημεν ουν αυτωι δια του βαπτισματος εις τον τανατον]
Second aorist passive indicative of συνταπτω — sunthaptō old verb to bury together with, in N.T. only here and Colossians 2:12. With associative instrumental case (αυτωι — autōi) and “by means of baptism unto death” as in Romans 6:3. [source]
Romans 6:19 Because of the infirmity of your flesh [δια την αστενειαν της σαρκος υμων]
Because of defective spiritual insight largely due to moral defects also. Servants to uncleanness (δουλα τηι ακαταρσιαι — doula tēi akatharsiāi). Neuter plural form of δουλος — doulos to agree with μελη — melē (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. So now Now that you are born again in Christ. Paul uses twice again the same verb παριστημι — paristēmi to present Servants to righteousness (εις αγιασμον — doula tēi dikaiosunēi). Repeats the idea of Romans 6:18. Unto sanctification This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (Romans 6:15). This late word appears only in lxx, N.T., and ecclesiastical writers so far. See note on 1 Thessalonians 4:3; 1 Corinthians 1:30. Paul includes sanctification in his conception of the God-kind (Romans 1:17) of righteousness (both justification, 1:18-5:21 and sanctification, chapters 6-8). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6) and illustrates the obligation by death (Romans 6:1-14), by slavery (Romans 6:15-23), and by marriage (Romans 7:1-6). [source]
Romans 8:20 But by reason of him [αλλα δια τον]
Because of God. In hope that (επ ελπιδι οτι — Ephesians' helpidi hoti). Note the form ελπιδι — helpidi rather than the usual ελπιδι — elpidi and so επ — Ephesians' οτι — Hoti can be causal “because” instead of declarative “that.” [source]
Romans 10:17 By the word of Christ [δια ρηματος Χριστου]
“By the word about Christ” (objective genitive). [source]
Romans 11:28 For the fathers‘ sake [δια τους πατερας]
As in Romans 9:4; Romans 11:16. [source]
Romans 12:1 By the mercies [δια των οικτιρμων]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι — parastēsai). First aorist active infinitive of παριστημι — paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους — nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν — thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν — Logikos is from λατρεια — logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος — to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 14:20 With offence [δια προσκομματος]
“With a stumbling-block” as in Romans 14:13. This use of δια — dia (accompaniment) is common. So then it is addressed to the “strong” brother not to cause a stumbling-block by the way he eats and exercises his freedom. [source]
Romans 15:30 By [δια]
The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as δια — dia is used after παρακαλω — parakalō in Romans 12:1. [source]
Romans 16:18 By their smooth and fair speech [δια της χρηστολογιας και ευλογιας]
Two compounds of λογος — logos (speech), the first (from χρηστος — chrēstos and λογος — logos) is very rare (here only in N.T.), the second is very common Beguile (εχαπατωσιν — exapatōsin). Present active indicative of the double compound verb εχαπαταω — exapataō (see note on 2 Thessalonians 2:3; 1 Corinthians 3:18). Of the innocent Old adjective (α — a privative and κακος — kakos), without evil or guile, in N.T. only here and Hebrews 7:26 (of Christ). [source]
Romans 16:26 By the scriptures of the prophets [δια γραπων προπητικων]
“By prophetic scriptures.” Witnessed by the law and the prophets (Romans 3:21). This thread runs all through Romans. According to the command of the eternal God (κατ επιταγην του αιωνιου τεου — kat' epitagēn tou aiōniou theou). Paul conceives that God is in charge of the redemptive work and gives his orders (Romans 1:1-5; Romans 10:15.). The same adjective αιωνιος — aiōnios is here applied to God that is used of eternal life and eternal punishment in Matthew 25:46. Unto obedience of faith See note on Romans 1:5. Made known unto all the nations (εις παντα τα ετνη γνωριστεντος — eis panta ta ethnē gnōristhentos). First aorist passive participle of γνωριζω — gnōrizō still the genitive case agreeing with μυστηριου — mustēriou in Romans 16:25. [source]
1 Corinthians 1:10 Through the name [δια του ονοματος]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα — hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι — legēteλεγητε παντες — ēiμη ηι εν υμιν σχισματα — ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω — mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις — Schisma is from στασις — schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι — haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι — stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους — noi), judgment (γνωμη — gnōmēi). “Of these words νους — nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
1 Corinthians 1:21 Through its wisdom [δια της σοπιας]
Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω — ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω — ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 1:21 Through the foolishness of the preaching [δια της μωριας του κηρυγματος]
Perhaps “proclamation” is the idea, for it is not κηρυχις — kēruxis the act of heralding, but κηρυγμα — kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα — kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας — sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
1 Corinthians 2:10 Through the Spirit [δια του πνευματος]
The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where “human ability and research would not have sufficed” (Robertson and Plummer), “according to the revelation of the mystery” (Romans 16:25), “the revelation given to Christians as an event that began a new epoch in the world‘s history” (Edwards). Searcheth all things (παντα εραυναι — panta eraunāi). This is the usual form from a.d. 1 on rather than the old ερευναω — ereunaō The word occurs (Moulton and Milligan‘s Vocabulary) for a professional searcher‘s report and εραυνηται — eraunētai searchers for customs officials. “The Spirit is the organ of understanding between man and God” (Findlay). So in Romans 8:27 we have this very verb εραυναω — eraunaō again of God‘s searching our hearts. The Holy Spirit not merely investigates us, but he searches “even the deep things of God” (και τα βατη του τεου — kai ta bathē tou theou). Profunda Dei (Vulgate). Cf. “the deep things of Satan” (Revelation 2:24) and Paul‘s language in Romans 11:33 “Oh the depth of the riches and wisdom and knowledge of God.” Paul‘s point is simply that the Holy Spirit fully comprehends the depth of God‘s nature and his plans of grace and so is fully competent to make the revelation here claimed. [source]
1 Corinthians 3:15 Yet so as through fire [ουτως δε ως δια πυρος]
Clearly Paul means with his work burned down (1 Corinthians 3:15). It is the tragedy of a fruitless life, of a minister who built so poorly on the true foundation that his work went up in smoke. His sermons were empty froth or windy words without edifying or building power. They left no mark in the lives of the hearers. It is the picture of a wasted life. The one who enters heaven by grace, as we all do who are saved, yet who brings no sheaves with him. There is no garnered grain the result of his labours in the harvest field. There are no souls in heaven as the result of his toil for Christ, no enrichment of character, no growth in grace. [source]
1 Corinthians 4:10 For Christ's sake - in Christ [δια Χριστόν - ἐν Χριστῷ]
We apostles are fools in the world's eyes on account of ( διὰ ) Christ, because we know and preach nothing but Christ: You are wise in Christ, as Christians, making your Christianity a means to your worldly greatness - union with Christ the basis of worldly wisdom. “Wise men are ye in your connection with Christ! Sagacious, enlightened Christians!” (Meyer). [source]
1 Corinthians 7:2 Because of fornications [δια τας πορνειας]
This is not the only reason for marriage, but it is a true one. The main purpose of marriage is children. Mutual love is another. The family is the basis of all civilization. Paul does not give a low view of marriage, but is merely answering questions put to him about life in Corinth. [source]
1 Corinthians 7:5 Because of your incontinency [δια την ακρασιαν υμων]
A late word from Aristotle on for ακρατεια — akrateia from ακρατης — akratēs (without self-control, α — a privative and κρατεω — krateō to control, common old word). In N.T. only here and Matthew 23:25 which see. [source]
1 Corinthians 7:26 By reason of the present distress [δια την ενεστωσαν αναγκην]
The participle ενεστωσαν — enestōsan is second perfect active of ενιστημι — enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη — Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν — huparchein) after νομιζω — nomizō is repeated with recitative οτι — hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι — hoti kalon anthrōpōi to houtōs einai). The use of the article το — to with ειναι — einai compels this translation. Probably Paul means for one (αντρωπωι — anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν — estin is not expressed. He uses καλον — kalon (good) as in 1 Corinthians 7:1. [source]
1 Corinthians 10:25 Asking no questions for conscience sake [μηδεν ανακρινοντες δια την συνειδησιν]
As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in 1 Corinthians 8:4. [source]
1 Corinthians 11:9 For the woman [δια την γυναικα]
Because of (δια — dia with accusative case) the woman. The record in Genesis gives the man (ανηρ — anēr) as the origin (εκ — ek) of the woman and the reason for (δια — dia) the creation (εκτιστη — ektisthē first aorist passive of κτιζω — ktizō old verb to found, to create, to form) of woman. [source]
1 Corinthians 11:10 Because of the angels [δια τους αγγελους]
This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2). [source]
1 Corinthians 11:12 - by [δια]
Ever since the first creation man has come into existence by means of (δια — dia with genitive) the woman. The glory and dignity of motherhood. Cf. The Fine Art of Motherhood by Ella Broadus Robertson. [source]
2 Corinthians 1:5 Through Christ [δια του Χριστου]
The overflow (περισσευει — perisseuei) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans 8:17; 1 Peter 4:13). [source]
2 Corinthians 2:4 With many tears [δια πολλων δακρυων]
He dictated that letter “through tears” (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping He twice mentions his tears in his speech at Miletus (Acts 20:19-31). But that ye might know the love (αλλα την αγαπην ινα γνωτε — alla tēn agapēn hina gnōte). Proleptic position of αγαπην — agapēn and ingressive second aorist active subjunctive γνωτε — gnōte come to know. [source]
2 Corinthians 3:4 Through Christ [δια του Χριστου]
It is not self-conceit on Paul‘s part, but through Christ. [source]
2 Corinthians 4:5 As your servants for Jesus‘ sake [δουλους υμων δια Ιησουν]
Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher‘s sacrifice, “for Jesus‘ sake.” [source]
2 Corinthians 4:15 Being multiplied through the many [πλεονασασα δια των πλειονων]
Late word πλεοναζω — pleonazō from πλεον — pleon more, “making more through the more,” with play on πλεον — pleon One can think of Bunyan‘s Grace Abounding. [source]
2 Corinthians 5:7 By sight [δια ειδους]
Rather, by appearance. [source]
2 Corinthians 5:18 Who reconciled us to himself through Christ [του καταλλαχαντος ημας εαυτωι δια Χριστου]
Here Paul uses one of his great doctrinal words, καταλλασσω — katallassō old word for exchanging coins. Διαλλασσω — Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω — Katallassō is old verb, but more frequent in later writers. We find συναλλασσω — sunallassō in Acts 7:26 and αποκαταλλασσω — apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη — katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια — dia) Christ. [source]
2 Corinthians 6:8 By glory and dishonour [δια δοχης και ατιμιας]
Here δια — dia is no longer instrument, but state or condition. Δοχα — Doxa here is glory. See note on Romans 9:21; note on 2 Timothy 2:20 for contrast between honour and dishonour (τιμη ατιμια — timēδια δυσπημιας και ευπημιας — atimia). [source]
2 Corinthians 8:18 Is spread through all the churches [δια πασων των εκκλησιων]
No verb in the Greek (ellipsis). [source]
2 Corinthians 10:1 By the meekness and gentleness of Christ [δια τες πραυτητος και επιεικιας του Χριστου]
This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew 11:29) and felicitated the meek (Matthew 5:5) and he exemplified it abundantly (Luke 23:34). See note on Matthew 5:5 and 1 Corinthians 4:21 for this great word that has worn thin with us. Plutarch combines πραυτης — prautēs with επιεικια — epieikia as Paul does here. Matthew Arnold suggested “sweet reasonableness” for επιεικεια — epieikeia in Plato, Aristotle, Plutarch. It is in the N.T. only here and Acts 24:4 In Greek Ethics the equitable man was called επιεικης — epieikēs a man who does not press for the last farthing of his rights (Bernard). Lowly among you (ταπεινος εν υμιν — tapeinos en humin). The bad use of ταπεινος — tapeinos the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1 Corinthians 2:2, 1 Corinthians 2:3; 2 Corinthians 7:6) and his boldness (απων ταρρω — apōn tharrō) when away (1 Corinthians 7:16). “It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual” (Farrar). The words stung Paul to the quick. [source]
2 Corinthians 10:9 As if I would terrify you by my letters [ως αν εκποβειν υμας δια των επιστολων]
This use of ως αν — hōs an with the infinitive is seen in the papyri (Moulton, Prolegomena, p. 167) and it is not αν — an in the apodosis (Robertson, Grammar, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the lxx (Job 7:14; 33:16). Note plural (letters) here and cf. 1 Corinthians 5:9; 2 Corinthians 2:3. [source]
2 Corinthians 11:33 Through a window [δια τυριδος]
For this late word see note on Acts 20:9, the only N.T. example. [source]
Galatians 1:1 But through Jesus Christ and God the Father [αλλα δια Ιησου Χριστου και τεου πατρος]
The call to be an apostle came to Paul through Jesus Christ as he claimed in 1 Corinthians 9:1 and as told in Acts 9:4-6; Acts 22:7.; Acts 26:16. He is apostle also by the will of God. Who raised him from the dead (του εγειραντος αυτον εκ νεκρων — tou egeirantos auton ek nekrōn). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1 Corinthians 9:1; 1 Corinthians 15:8.). This verb εγειρω — egeirō is often used in N.T. for raising from the sleep of death, to wake up the dead. [source]
Galatians 2:1 Then after the space of fourteen years I went up again [επειτα δια δεκατεσσαρων ετων παλιν ανεβην]
But Paul passes by another visit to Jerusalem, that in Acts 11:30 when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to “the elders” with no mention of the apostles who were probably out of the city since the events in Acts 12 apparently preceded that visit and Peter had left for another place (Acts 12:17). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts 15:4, 6-29). [source]
Galatians 2:4 But because of the false brethren privately brought in [δια δε τους παρεισακτους πσευδαδελπους]
Late verbal adjective παρεισακτος — pareisaktos from the double compound verb παρεισαγω — pareisagō found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them “false brethren” like “the false apostles” in 2 Corinthians 11:13 of the Judaizers in Corinth. [source]
Galatians 2:19 I through the law died to the law [εγω δια νομου νομωι απετανον]
Paradoxical, but true. See note on Romans 7:4, note on Romans 7:6 for picture of how the law waked Paul up to his real death to the law through Christ. [source]
Ephesians 1:1 By the will of God [δια τεληματος τεου]
As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1. At Ephesus (εν Επεσωι — en Ephesōi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους — Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν — tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι — en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts. [source]
Ephesians 2:8 Through faith [δια πιστεως]
This phrase he adds in repeating what he said in Ephesians 2:5 to make it plainer. “Grace” is God‘s part, “faith” ours. And that (και τουτο — kai touto). Neuter, not feminine ταυτη — tautē and so refers not to πιστις — pistis (feminine) or to χαρις — charis (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (εχ υμων — ex humōn out of you) in men, but from God. Besides, it is God‘s gift (δωρον — dōron) and not the result of our work. [source]
Ephesians 3:10 Through the church [δια της εκκλησιας]
The wonderful body of Christ described in chapter Ephesians 2. [source]
Ephesians 3:12 Through our faith in him [δια της πιστεως αυτου]
Clearly objective genitive αυτου — autou (in him). [source]
Ephesians 4:6 and through all [και δια παντων]
Thus by three prepositions (επι δια εν — epiπαντων παντων πασιν — diaen) Paul has endeavoured to express the universal sweep and power of God in men‘s lives. The pronouns (pantōnpantōnpāsin) can be all masculine, all neuter, or part one or the other. The last “in all” is certainly masculine and probably all are. [source]
Ephesians 4:16 Through that which every joint supplieth [δια πασης απης της επιχορηγιας]
Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη — haphē and Philemon 1:19 for the late word επιχορηγια — epichorēgia (only two examples in N.T.) from επιχορηγεω — epichorēgeō to supply (Colossians 2:19). [source]
Philippians 1:7 Because I have you in my heart [δια το εχειν με εν τηι καρδιαι υμας]
Or “because you hold me in your heart.” Literally, “because of the holding me (or you) in the heart as to you (or me).” One accusative is the object of the infinitive εχειν — echein the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts. [source]
Philippians 1:15 Even of envy and strife [και δια πτονον και εριν]
“Even because of” (accusative after δια — dia). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife (ερις — eris) is more rivalry than schism. It is petty and personal jealousy of Paul‘s power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one‘s own class or profession as preachers with preachers, doctors with doctors. [source]
Philippians 1:26 Through my presence [δια της εμης παρουσιας]
The word so often used of the second coming of Christ, but here in its ordinary sense as in Phlippians 2:12; 1 Corinthians 16:17. [source]
Philippians 3:9 Through faith in Christ [δια πιστεως Χριστου]
The objective genitive Χριστου — Christou not subjective, as in Galatians 2:16, Galatians 2:20; Romans 3:22. Explained further by επι τηι πιστει — epi tēi pistei (on the basis of faith) as in Acts 3:16. [source]
Colossians 1:5 Because of the hope [δια την ελπιδα]
See note on Romans 8:24. It is not clear whether this phrase is to be linked with ευχα ιστουμεν — eucha istoumen at the beginning of Colossians 1:3 or (more likely) with την αγαπην — tēn agapēn just before. Note also here πιστις — pistis (faith), αγαπη — agapē (love), ελπις — elpis (hope), though not grouped together so sharply as in 1 Corinthians 13:13. Here hope is objective, the goal ahead. [source]
Colossians 1:22 Through death [δια του τανατου]
The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι — parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι — paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους — amōmous). Without spot (Philemon 2:15). Old word α — a privative and μωμος — mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α — a privative and εγκαλεω — egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου — katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Colossians 2:8 Through his philosophy [δια της πιλοσοπιας]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος — philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:19 Through the joints [δια των απων]
Late word απη — haphē (from απτω — haptō to fasten together), connections (junctura and nexus in the Vulgate). [source]
1 Thessalonians 2:13 And for this cause we also [και δια τουτο και ημεις]
Note και — kai twice. We as well as you are grateful for the way the gospel was received in Thessalonica. [source]
1 Thessalonians 4:14 In Jesus [δια του Ιησου]
Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμητεντας — tous koimēthentas (that are fallen asleep in or through Jesus) like οι κοιμητεντες εν Χριστωι — hoi koimēthentes en Christōi in 1 Corinthians 15:18 and probably correct or with αχει — axei (through Jesus with God). With him (συν αυτωι — sun autōi). Together with Jesus. Jesus is the connecting link (δια — dia) for those that sleep (κοιμητεντας — koimēthentas first aorist passive, but with middle sense) and their resurrection. [source]
1 Thessalonians 5:9 But unto the obtaining of salvation through our Lord Jesus Christ [αλλα εις περιποιησιν σωτηριας δια του Κυριου ημων Ιησου Χριστου]
The difficult word here is περιποιησιν — peripoiēsin which may be passive, God‘s possession as in 1 Peter 2:9, or active, obtaining, as in 2 Thessalonians 2:14. The latter is probably the idea here. We are to keep awake so as to fulfil God‘s purpose (ετετο — etheto appointed, second aorist middle indicative of τιτημι — tithēmi) in calling us. That is our hope of final victory (salvation in this sense). [source]
2 Thessalonians 2:2 Either by spirit [μητε δια πνευματος]
By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε — mēde Paul divides into three sources by μητε μητε μητε — mēte, μητε δια λογου — mēteμητε δι επιστολης ως δι ημων — mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. [source]
2 Thessalonians 2:11 And for this reason God sendeth them [και δια τουτο πεμπει αυτοις ο τεος]
Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Romans 1:24, Romans 1:26, Romans 1:28). [source]
2 Thessalonians 3:14 And if any one obeyeth not our word by this epistle [ει δε τις ουχ υπακουει τωι λογωι ημων δια της επιστολης]
Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ου — ou assuming it to be true. [source]
1 Timothy 2:15 Through the child-bearing [δια της τεκνογονιας]
Late and rare word (in Aristotle). Here alone in N.T. From τεκνογονος — teknogonos and this from τεκνον — teknon and root γενω — genō This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. “She will be saved” (σωτησεται — sōthēsetai) in this function, not by means of it. [source]
1 Timothy 4:5 Through the word of God and prayers [δια λογου τεου και εντευχεως]
See note on 1 Timothy 2:1 for εντευχις — enteuxis Paul seems to refer to Genesis 1. It is almost a hendiadys “by the use of Scripture in prayer.” [source]
1 Timothy 4:14 By prophecy [δια προπητειας]
Accompanied by prophecy (1 Timothy 1:18), not bestowed by prophecy. [source]
2 Timothy 1:10 By the appearing [δια της επιπανειας]
Only here of the Incarnation (except the verb, Titus 2:11; Titus 3:4), but for the second coming see note on Titus 2:13. Who abolished death (καταργησαντος μεν τον τανατον — katargēsantos men ton thanaton). First aorist active participle of καταργεω — katargeō the very phrase in 1 Corinthians 15:26; Hebrews 2:14. Brought to light First aorist active participle of πωτιζω — phōtizō literary Koiné{[28928]}š word for which see note on 1 Corinthians 4:5; Ephesians 1:18, to turn the light on. Life and incorruption (ζωην και απταρσιαν — zōēn kai aphtharsian). The opposite of τανατος — thanatos “life and immortality” (unchangeable life). [source]
2 Timothy 2:2 Among many witnesses [δια πολλων μαρτυρων]
Plutarch has δια — dia in this sense and Field (Ot. Norv.) suggests that it is a legal phrase “supported by many witnesses.” Not mere spectators, but testifiers. See Paul‘s use of δια — dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. Commit thou (παρατου — parathou). Second aorist middle imperative of παρατιτημι — paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη — parathēkē in 2 Timothy 1:12, 2 Timothy 1:14. “Deposit thou.” Faithful “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι — hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda. [source]
2 Timothy 2:10 For the elect‘s sake [δια τους εκλεκτους]
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]
Titus 3:5 Through the washing of regeneration [δια λουτρου παλινγενεσιας]
Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια — apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον — loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. [source]
Hebrews 2:1 Therefore [δια τουτο]
Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation. Ought It is necessity, necessity rather than obligation To give heed Present active infinitive with νουν — noun (accusative singular of νους — nous) understood as in Acts 8:6. More earnest Comparative adverb, “more earnestly,” “more abundantly” as in 1 Thessalonians 2:7 To the things that were heard Dative plural neuter of the articular participle first aorist passive of ακουω — akouō Lest haply we drift away Negative clause of purpose with μη ποτε — mē pote and the second aorist passive subjunctive of παραρρεω — pararreō old verb to flow by or past, to glide by, only here in N.T. (cf. Proverbs 3:21). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that “of being swept along past the sure anchorage which is within reach” (Westcott), a vivid picture of peril for all (“we,” ημας — hēmas). [source]
Hebrews 5:12 By reason of the time [δια τον χρονον]
Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 6:18 By two immutable things [δια δυο πραγματων αμετατετων]
See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable. In which it is impossible for God to lie Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται — Theon is accusative of general reference with πσευδομαι — pseusasthai first aorist middle infinitive of ινα εχωμεν — pseudomai That we may have Purpose clause with εχω — hina and the present active subjunctive of ισχυραν παρακλησιν — echō “that we may keep on having.” Strong consolation “Strong encouragement” by those two immutable things. Who have fled for refuge Articular effective second aorist active participle of κρατησαι — katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). To lay hold of First aorist active (single act) infinitive of προκειμενης — krateō in contrast with present tense in Hebrews 4:14 (hold fast). Set before us Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2). [source]
Hebrews 7:24 Because he abideth [δια το μενειν αυτον]
Same idiom as in Hebrews 7:23, “because of the abiding as to him” (accusative of general reference, αυτον — auton). Unchangeable Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and παραβαινω — parabainō valid or inviolate. The same idea in Hebrews 7:3. God placed Christ in this priesthood and no one else can step into it. See Hebrews 7:11 for ιερωσυνη — hierōsunē f0). [source]
Hebrews 9:12 Through his own blood [δια του ιδιου αιματος]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω — heuriskō simultaneous action with εισηλτεν — eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις — Lutrōsis (from λυτροω — lutroō) is a late word for the act of ransoming (cf. λυτρον — lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις — apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν — aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
Hebrews 11:33 Through faith [δια πιστεως]
Change thus from the routine πιστει — pistei used so far. Subdued kingdoms First aorist middle indicative of καταγωνιζομαι — katagōnizomai Koiné verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David‘s conquests. The author has here (Hebrews 11:33, Hebrews 11:34), “nine terse clauses” (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For “wrought righteousness” Second aorist active indicative of επιτυγχανω — epitugchanō old verb (already in Hebrews 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (Hebrews 11:39.). Stopped the mouths of lions First aorist active indicative of πρασσω — phrassō old verb to fence in, to block up. See Daniel 6:18-23. [source]
James 2:12 By a law of liberty [δια νομου ελευτεριας]
The law pictured in James 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of δια — dia with κρινω — krinō in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.” [source]
1 Peter 1:5 Through faith [δια πιστεως]
Intermediate agency (δια — dia), the immediate being (εν — en in, by) God‘s power. [source]
1 Peter 1:7 Though it is proved by fire [δια πυρος δε δοκιμαζομενου]
Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire. [source]
1 Peter 1:12 Through them [δια]
Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel). [source]
1 Peter 1:23 Through the word of God [δια λογου τεου]
See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message. [source]
1 Peter 2:13 For the Lord‘s sake [δια τον κυριον]
For Jesus‘ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg). [source]
1 Peter 2:19 For conscience toward God [δια συνειδησιν τεου]
Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου — Theou (God) is objective genitive. For συνειδησις — suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16. [source]
1 Peter 3:1 By the behaviour of their wives [δια της των γυναικων αναστροπης]
Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
1 Peter 5:12 By Silvanus [δια Σιλουανου]
Probably this postscript (1 Peter 5:12-14) is in Peter‘s own handwriting, as Paul did (2 Thessalonians 3:17.; Galatians 6:11-18). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. [source]
2 Peter 1:3 Of him that called us [δια δοχης και αρετης]
Genitive of the articular first aorist active participle of ιδιαι δοχηι και αρετηι — kaleō Christ called Peter and all other Christians. [source]
2 John 1:2 For the truth‘s sake [δια την αλητειαν]
Repetition of the word, one of which John is very fond (1 John 1:6, “the truth, as revealed by the Christ, and gradually unfolded by the Spirit, who is truth” (Brooke). [source]
2 John 1:12 With paper and ink [δια χαρτου και μελανος]
The χαρτης — chartēs was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word, here only in N.T. Μελας — Melas is old adjective for black (Matthew 5:36; Revelation 6:5, Revelation 6:12), and for black ink here, 3 John 1:13; 2 Corinthians 3:3. Apparently John wrote this little letter with his own hand.To come (γενεσται — genesthai). Second aorist middle infinitive of γινομαι — ginomai after ελπιζω — elpizō I hope.Face to face “Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων — hēmōn). Both true.That may be fulfilled Purpose clause with ινα — hina and the periphrastic perfect passive subjunctive of πληροω — plēroō as in 1 John 1:4, which see. [source]
3 John 1:13 With ink and pen [δια μελανος και καλαμου]
(δια μελανος και καλαμου — dia melanos kai kalamou), “by means of (δια — dia) black (ink) and reed (used as pen).” See 2 John 1:12 for μελανος — melanos and Matthew 11:7 for καλαμος — kalamos used for papyrus and parchment, as γραπειον — grapheion (a sharp stilus) for wax tablets. [source]
Revelation 1:1 By his angel [δια του αγγελου αυτου]
Christ‘s angel as Christ is the subject of the verb εσημανεν — esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει — tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 1:9 For the word of God and the testimony of Jesus [δια τον λογον του τεου και την μαρτυριαν Ιησου]
The reason for (δια — dia and the accusative) John‘s presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See Revelation 1:2 for the phrase. [source]
Revelation 6:9 For the word of God [δια τον λογον του τεου]
As in Revelation 1:9, the confession of loyalty to Christ as opposed to emperor-worship.And for the testimony which they held (και δια την μαρτυριαν ην ειχον — kai dia tēn marturian hēn eichon). See also Revelation 1:9. Probably και — kai equals “even” here, explaining the preceding. The imperfect tense ειχον — eichon suits the repetition of the witness to Christ and the consequent death. [source]
Revelation 6:9 And for the testimony which they held [και δια την μαρτυριαν ην ειχον]
See also Revelation 1:9. Probably και — kai equals “even” here, explaining the preceding. The imperfect tense ειχον — eichon suits the repetition of the witness to Christ and the consequent death. [source]
Revelation 7:15 Therefore [δια τουτο]
Because of the washing described in Revelation 7:14. [source]
Revelation 12:11 Because of the Word of their testimony [δια τον λογον της μαρτυριας αυτων]
The same use of δια — dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part. [source]
Revelation 12:11 Because of the blood of the Lamb [δια το αιμα του αρνιου]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια — dia as the ground for the victory and not the means, as by εν — en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια — dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος — sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα — paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων — dia ton logon tēs marturias autōn). The same use of δια — dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω — agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Revelation 12:12 Therefore [δια τουτο]
“For this reason” as in Revelation 7:15; Revelation 18:8 (15 times in John‘s Gospel, Charles notes). It points back to Revelation 12:10. [source]
Revelation 18:8 Therefore [δια τουτο]
Because of her presumption added to her crimes. [source]
Revelation 21:24 Amidst the light thereof [δια του πωτος αυτης]
Rather “by the light thereof.” From Isaiah 60:3, Isaiah 60:11, Isaiah 60:20. All the moral and spiritual progress of moderns is due to Christ, and the nations of earth will be represented, including “the kings” Present active indicative of περω — pherō Swete is uncertain whether this is a picture of heaven itself or “some gracious purpose of God towards humanity which has not yet been revealed” and he cites Revelation 22:2 in illustration. The picture is beautiful and glorious even if not realized here, but only in heaven. [source]

Greek Commentary Content Search

Luke 17:11 Through the midst of Samaria and Galilee [δια μεσον Σαμαριας και Γαλιλαιας]
This is the only instance in the N.T. of δια — dia with the accusative in the local sense of “through.” Xenophon and Plato use δια μεσου — dia mesou (genitive). Jesus was going from Ephraim (John 11:54) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luke 9:51-56). [source]
Luke 11:8 Because he is his friend [δια το ειναι πιλον αυτου]
Δια — Dia and the accusative articular infinitive with accusative of general reference, a causal clause= “because of the being a friend of his.”Yet because of his importunity (δια γε την αναιδιαν αυτου — dia ge tēn anaidian autou). From αναιδης — anaidēs shameless, and that from α — a privative and αιδως — aidōs shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of γε — ge here, one of the intensive particles, is to be noted. It sharpens the contrast to “though” by “yet.” As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Matthew 15:22-28). [source]
Luke 6:48 Because it had been well builded [δια το καλως οικοδομησται αυτην]
Perfect passive articular infinitive after δια — dia and with accusative of general reference. [source]
John 4:4 He must needs pass through Samaria [Εδει δε αυτον διερχεσται δια της Σαμαριας]
Imperfect indicative of the impersonal verb δει — dei with subject infinitive Note repetition of δια — dia It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke 9:51-56). [source]
Acts 10:43 Through his name [δια του ονοματος αυτου]
(δια του ονοματος αυτου — dia tou onomatos autou), not as a title or magic formula (Acts 18:13), but the power of Christ himself represented by his name. [source]
Acts 12:20 Because their country was fed [δια το τρεπεσται αυτων την χοραν]
Causal sentence with δια — dia and the articular infinitive (present passive of τρεπω — trephō to nourish or feed) and the accusative of general reference, “because of the being fed as to their country.” Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action. [source]
Acts 18:3 Because he was of the same trade [δια το ομοτεχνον ειναι]
Same construction with δια — dia as above. ομοτεχνον — Homotechnon is an old word Late word from ποιεω — skēnē and εμενεν — poieō here only in the N.T. They made portable tents of leather or of cloth of goat‘s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1 Thessalonians 2:9; 2 Thessalonians 3:8) and later at Ephesus with Aquila and Priscilla (Acts 18:18, Acts 18:26; Acts 20:34; 1 Corinthians 16:19). They moved again to Rome (Romans 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (ηργαζοντο — emenen imperfect active) with them and “they wrought” (ērgazonto imperfect middle), happy and busy during week days. [source]
Acts 22:18 Because [διοτι δια]
(διοτι δια — diotiοτι — dia and hoti), for that. [source]
Acts 27:4 Because the winds were contrary [δια το τους ανεμους ειναι εναντιους]
The articular infinitive after δια — dia and the accusative of general reference The Etesian winds were blowing from the northwest so that they could not cut straight across from Sidon to Patara with Cyprus on the right. They must run behind Cyprus and hug the shore of Cilicia and Pamphylia. [source]
Acts 27:9 Because the Fast was now already gone by [δια το και την νηστειαν ηδη παρεληλυτεναι]
Accusative (after δια — dia) of the articular infinitive perfect active of παρερχομαι — parerchomai to pass by, with the accusative of general reference It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. [source]
Acts 28:18 Because there was [δια τουπαρχειν]
Accusative case with δια — dia (causal use) with the articular infinitive, “Because of the being no cause of death in me” (εν εμοι — en emoi in my case, naitian, usual word for crime or charge of crime). [source]
Acts 4:25 By the mouth of our father David [του πατρος ημων δια πνευματος αγιου στοματος Δαυειδ]
From Psalm 2:1. here ascribed to David. Baumgarten suggests that the whole company sang the second Psalm and then Peter applied it to this emergency. The Greek MSS. do not have δια — dia (by) here before στοματος — stomatos but only δια — dia before πνευματος αγιου — pneumatos hagiou (the Holy Spirit). Hort calls this a “primitive error” perhaps due to an early scribe who omitted this second δια — dia so close to the first δια — dia (Robertson, Introduction to the Textual Criticism of the N.T., p. 238). A small list of such primitive errors is there given as suggested by Dr. Hort. [source]
Acts 8:11 Because that of long time he had amazed them with his sorceries [δια το ικανωι χρονωι ταις μαγιαις εχεστακεναι αυτους]
Causal use of δια — dia with the accusative articular infinitive (perfect active Koiné{[28928]}š form and transitive, εχεστακεναι — exestakenai). Same verb as in Acts 8:9 participle εχιστανων — existanōn and in Acts 8:13 imperfect passive εχιστατο — existato (cf. also Acts 2:7 already). Χρονωι — Chronōi is associative instrumental and μαγιαις — magiais instrumental case. [source]
Acts 9:25 Through the wall [δια του τειχους]
Paul in 2 Corinthians 11:33 explains δια του τειχους — dia tou teichous as being δια τυριδος — dia thuridos (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See Joshua 2:15. (cf. 1 Samuel 19:12) for the way that Rahab let out the spies “by a cord through the window.” [source]
Romans 14:20 With offence [δια προσκομματος]
“With a stumbling-block” as in Romans 14:13. This use of δια — dia (accompaniment) is common. So then it is addressed to the “strong” brother not to cause a stumbling-block by the way he eats and exercises his freedom. [source]
Romans 15:30 By [δια]
The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as δια — dia is used after παρακαλω — parakalō in Romans 12:1. [source]
Romans 2:27 With the letter and circumcision [δια γραμματος και περιτομης]
Δια — Dia means here accompanied by, with the advantage of. [source]
Romans 3:30 Through faith [δια της πιστεως]
“By means of the faith” (just mentioned). Εκ — Ek denotes source, δια — dia intermediate agency or attendant circumstance. [source]
Romans 4:25 For our justification [δια την δικαιωσιν ημων]
The first clause The second δια — dia is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ‘s claims. [source]
1 Corinthians 4:10 For Christ's sake - in Christ [δια Χριστόν - ἐν Χριστῷ]
We apostles are fools in the world's eyes on account of ( διὰ ) Christ, because we know and preach nothing but Christ: You are wise in Christ, as Christians, making your Christianity a means to your worldly greatness - union with Christ the basis of worldly wisdom. “Wise men are ye in your connection with Christ! Sagacious, enlightened Christians!” (Meyer). [source]
1 Corinthians 11:9 For the woman [δια την γυναικα]
Because of (δια — dia with accusative case) the woman. The record in Genesis gives the man (ανηρ — anēr) as the origin (εκ — ek) of the woman and the reason for (δια — dia) the creation (εκτιστη — ektisthē first aorist passive of κτιζω — ktizō old verb to found, to create, to form) of woman. [source]
1 Corinthians 11:12 - by [δια]
Ever since the first creation man has come into existence by means of (δια — dia with genitive) the woman. The glory and dignity of motherhood. Cf. The Fine Art of Motherhood by Ella Broadus Robertson. [source]
2 Corinthians 5:18 Who reconciled us to himself through Christ [του καταλλαχαντος ημας εαυτωι δια Χριστου]
Here Paul uses one of his great doctrinal words, καταλλασσω — katallassō old word for exchanging coins. Διαλλασσω — Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω — Katallassō is old verb, but more frequent in later writers. We find συναλλασσω — sunallassō in Acts 7:26 and αποκαταλλασσω — apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη — katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια — dia) Christ. [source]
2 Corinthians 6:8 By glory and dishonour [δια δοχης και ατιμιας]
Here δια — dia is no longer instrument, but state or condition. Δοχα — Doxa here is glory. See note on Romans 9:21; note on 2 Timothy 2:20 for contrast between honour and dishonour (τιμη ατιμια — timēδια δυσπημιας και ευπημιας — atimia). [source]
Ephesians 4:6 and through all [και δια παντων]
Thus by three prepositions (επι δια εν — epiπαντων παντων πασιν — diaen) Paul has endeavoured to express the universal sweep and power of God in men‘s lives. The pronouns (pantōnpantōnpāsin) can be all masculine, all neuter, or part one or the other. The last “in all” is certainly masculine and probably all are. [source]
Philippians 1:15 Even of envy and strife [και δια πτονον και εριν]
“Even because of” (accusative after δια — dia). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife (ερις — eris) is more rivalry than schism. It is petty and personal jealousy of Paul‘s power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one‘s own class or profession as preachers with preachers, doctors with doctors. [source]
1 Thessalonians 4:14 In Jesus [δια του Ιησου]
Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμητεντας — tous koimēthentas (that are fallen asleep in or through Jesus) like οι κοιμητεντες εν Χριστωι — hoi koimēthentes en Christōi in 1 Corinthians 15:18 and probably correct or with αχει — axei (through Jesus with God). With him (συν αυτωι — sun autōi). Together with Jesus. Jesus is the connecting link (δια — dia) for those that sleep (κοιμητεντας — koimēthentas first aorist passive, but with middle sense) and their resurrection. [source]
2 Thessalonians 2:2 Either by spirit [μητε δια πνευματος]
By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε — mēde Paul divides into three sources by μητε μητε μητε — mēte, μητε δια λογου — mēteμητε δι επιστολης ως δι ημων — mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. [source]
2 Timothy 2:2 Among many witnesses [δια πολλων μαρτυρων]
Plutarch has δια — dia in this sense and Field (Ot. Norv.) suggests that it is a legal phrase “supported by many witnesses.” Not mere spectators, but testifiers. See Paul‘s use of δια — dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. Commit thou (παρατου — parathou). Second aorist middle imperative of παρατιτημι — paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη — parathēkē in 2 Timothy 1:12, 2 Timothy 1:14. “Deposit thou.” Faithful “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι — hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda. [source]
James 2:12 By a law of liberty [δια νομου ελευτεριας]
The law pictured in James 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of δια — dia with κρινω — krinō in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.” [source]
1 Peter 1:5 Through faith [δια πιστεως]
Intermediate agency (δια — dia), the immediate being (εν — en in, by) God‘s power. [source]
2 Peter 1:3 Of him that called us [δια δοχης και αρετης]
Genitive of the articular first aorist active participle of ιδιαι δοχηι και αρετηι — kaleō Christ called Peter and all other Christians. [source]
3 John 1:13 With ink and pen [δια μελανος και καλαμου]
(δια μελανος και καλαμου — dia melanos kai kalamou), “by means of (δια — dia) black (ink) and reed (used as pen).” See 2 John 1:12 for μελανος — melanos and Matthew 11:7 for καλαμος — kalamos used for papyrus and parchment, as γραπειον — grapheion (a sharp stilus) for wax tablets. [source]
Revelation 1:9 For the word of God and the testimony of Jesus [δια τον λογον του τεου και την μαρτυριαν Ιησου]
The reason for (δια — dia and the accusative) John‘s presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See Revelation 1:2 for the phrase. [source]
Revelation 12:11 Because of the Word of their testimony [δια τον λογον της μαρτυριας αυτων]
The same use of δια — dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part. [source]
Revelation 12:11 Because of the blood of the Lamb [δια το αιμα του αρνιου]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια — dia as the ground for the victory and not the means, as by εν — en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια — dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος — sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα — paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων — dia ton logon tēs marturias autōn). The same use of δια — dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω — agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Revelation 6:9 For the word of God [δια τον λογον του τεου]
As in Revelation 1:9, the confession of loyalty to Christ as opposed to emperor-worship.And for the testimony which they held (και δια την μαρτυριαν ην ειχον — kai dia tēn marturian hēn eichon). See also Revelation 1:9. Probably και — kai equals “even” here, explaining the preceding. The imperfect tense ειχον — eichon suits the repetition of the witness to Christ and the consequent death. [source]

602 Verses with G1223

Matthew 1:22
Literal: This then all has come to pass that may be fulfilled that having been spoken by the Lord through the prophet saying
KJV: Now  all  was done,  that  it might be fulfilled  which  of  the Lord  by  the prophet,  saying, 

Matthew 2:5
Literal: - And they said to him In Bethlehem - of Judea thus for has it been written through the prophet
KJV: And  they said  unto him,  In  Bethlehem  of Judaea:  for  thus  it is written  by  the prophet, 

Matthew 2:12
Literal: And having been divinely warned in a dream not to return to Herod by another route they withdrew into the country of them
KJV: And  being warned of God  in  a dream  not  return  to  Herod,  they departed  into  their own  country  another  way. 

Matthew 2:15
Literal: and he remained there until the death of Herod so that it might be fulfilled that having been spoken by [the] Lord through the prophet saying Out of Egypt have I called the Son of me
KJV: And  there  until  the death  of Herod:  that  it might be fulfilled  which  of  the Lord  by  the prophet,  saying,  Out of  Egypt  have I called  son. 

Matthew 2:17
Literal: Then was fulfilled that having been spoken by Jeremiah the prophet saying
KJV: Then  was fulfilled  that which  Jeremy  the prophet,  saying, 

Matthew 2:23
Literal: and having come he dwelt in a city being called Nazareth so that it should be fulfilled that having been spoken through the prophets that A Nazarene He will be called
KJV: And  he came  and dwelt  in  a city  called  Nazareth:  that  it might be fulfilled  which  by  the prophets,  He shall be called  a Nazarene. 

Matthew 3:3
Literal: This for is the [One] having been spoken of through Isaiah the prophet saying [The] voice of one crying in the wilderness Prepare the way of [the] Lord straight make the paths of Him
KJV: For  this  the prophet  Esaias,  saying,  The voice  of one crying  in  the wilderness,  Prepare ye  the way  of the Lord,  make  his  paths  straight. 

Matthew 4:4
Literal: - But answering He said It has been written Not by bread alone shall live the man but by every word coming out of [the] mouth of God
KJV: But  he answered  and said,  It is written,  Man  not  live  by  bread  alone,  but  by  every  word  that proceedeth  out of  the mouth  of God. 

Matthew 4:14
Literal: that it might be fulfilled that having been spoken by Isaiah the prophet saying
KJV: That  it might be fulfilled  which  by  Esaias  the prophet,  saying, 

Matthew 6:25
Literal: Because of this I say to you not be anxious about the life of you what you should eat or you should drink nor the body you should put on Not the life more is than the food and the body than clothing
KJV: Therefore  I say  Take no  thought  life,  what  ye shall eat,  or  what  ye shall drink;  nor yet for  body,  what  ye shall put on.  not  the life  more than  meat,  and  the body  than raiment? 

Matthew 7:13
Literal: Enter through the narrow gate For wide [is] the gate and broad way - leading to - destruction many are those entering through it
KJV: Enter ye in  at  the strait  gate:  for  wide  is the gate,  and  broad  is the way,  that leadeth  to  destruction,  and  many  which  go in  thereat: 

Matthew 8:17
Literal: so that it might be fulfilled that having been spoken by Isaiah the prophet saying Himself the infirmities of us He took and our diseases bore
KJV: That it might  be fulfilled  by  Esaias  the prophet,  saying,  Himself  took  infirmities,  and  bare  our sicknesses. 

Matthew 8:28
Literal: And having come He to the other side the region of the Gadarenes met Him two being possessed by demons out of the tombs coming forth violent extremely so that not was able anyone to pass by the way that
KJV: And  when he  was come  to  the other side  into  the country  there met  him  two  possessed with devils,  coming  out of  the tombs,  exceeding  fierce,  so that  no  man  might  pass  by  that  way. 

Matthew 9:11
Literal: And having seen [it] the Pharisees said to disciples of Him Because of why with the tax collectors sinners eats the Teacher of you
KJV: And  when the Pharisees  it, they said  unto his  disciples,  eateth  Master  with  publicans  and  sinners? 

Matthew 9:14
Literal: Then come to Him the disciples of John saying Because of why we and Pharisees do fast many times however disciples of You not fast
KJV: Then  came  to him  the disciples  of John,  saying,  and  the Pharisees  fast  oft,  but  disciples  fast  not? 

Matthew 10:22
Literal: And you will be hated by all on account of the name of Me the [one] however having endured to [the] end he will be saved
KJV: And  be hated  of  all  men for  name's sake:  but  he that  endureth  to  the end  shall be saved. 

Matthew 11:2
Literal: - And John having heard in the prison the works of the Christ having sent two of the disciples of him
KJV: Now  when John  had heard  in  the prison  the works  of Christ,  he sent  of his  disciples, 

Matthew 12:1
Literal: At that - time went - Jesus on the Sabbaths through the grainfields - and the disciples of Him were hungry and they began to pluck [the] heads of grain to eat
KJV: At  that  time  Jesus  went  on the sabbath day  through  the corn;  and  his  disciples  were an hungred,  and  began  to pluck  the ears of corn,  and  to eat. 

Matthew 12:17
Literal: so that might be fulfilled that having been spoken by Isaiah the prophet saying
KJV: it might be fulfilled  which  by  Esaias  the prophet,  saying, 

Matthew 12:27
Literal: And if I by Beelzebul cast out - demons the sons of you whom do they cast out On account of this they judges will be
KJV: And  if  by  Beelzebub  cast out  devils,  by  whom  children  cast them out?  they  judges. 

Matthew 12:31
Literal: Because of this I say to you every sin and blasphemy will be forgiven - men - however against [the] Spirit not
KJV: Wherefore  I say  All manner of  sin  and  blasphemy  shall be forgiven  unto men:  but  the blasphemy  against the Holy Ghost  not  be forgiven  unto men. 

Matthew 12:43
Literal: When now the unclean spirit is gone out from the man it passes through waterless places seeking rest and none finds [it]
KJV: When  the unclean  spirit  is gone  out of  a man,  he walketh  through  dry  places,  seeking  rest,  and  findeth  none. 

Matthew 13:5
Literal: Other now fell upon the rocky places where not it had soil much and immediately it sprang up through - not having depth of soil
KJV: Some  fell  upon  stony places,  where  they had  not  much  earth:  and  forthwith  they sprung up,  because  they had  no  deepness  of earth: 

Matthew 13:6
Literal: [the] sun now having risen they were scorched and through the not having root were dried up
KJV: And  when the sun  was up,  they were scorched;  and  because  they had  no  root,  they withered away. 

Matthew 13:10
Literal: And having come to [Him] the disciples said to Him Because of why in parables speak You to them
KJV: And  the disciples  came,  and said  unto him,  speakest thou  unto them  in  parables? 

Matthew 13:13
Literal: Because of this in parables to them I speak Because seeing not do they see and hearing not do they hear nor do they understand
KJV: Therefore  speak I  to them  in  parables:  because  they seeing  not;  and  hearing  not,  neither  do they understand. 

Matthew 13:21
Literal: no he has now root in himself but temporary is having come however tribulation or persecution on account of the word immediately he falls away
KJV: Yet  hath he  not  root  in  himself,  but  for a while:  for  when tribulation  or  persecution  ariseth  because  of the word,  he is offended. 

Matthew 13:35
Literal: so that might be fulfilled that having been spoken by the prophet saying I will open in parables the mouth of Me I will utter things hidden from [the] foundation [of the] world
KJV: That  it might be fulfilled  which  by  the prophet,  saying,  I will open  mouth  in  parables;  I will utter  things which have been kept secret  from  the foundation  of the world. 

Matthew 13:52
Literal: - And He said to them Because of this every scribe having been discipled into the kingdom of the heavens like is a man a master of a house who puts forth out of the treasure of him [things] new and old
KJV: Then  said  he unto them,  Therefore  every  scribe  which is instructed  the kingdom  of heaven  like  unto a man  that is an householder,  which  bringeth forth  out of  his  treasure  things new  and  old. 

Matthew 13:58
Literal: And not He did there miracles many because of the unbelief of them
KJV: And  he did  not  many  mighty works  there  because  of their  unbelief. 

Matthew 14:2
Literal: and he said to [the] servants of him This is John the Baptist he is risen from the dead because of this the miraculous powers are working in him
KJV: And  said  unto his  servants,  This  John  the Baptist;  he  is risen  from  the dead;  and  therefore  mighty works  do shew forth themselves  in  him. 

Matthew 14:3
Literal: - For Herod having seized - John he bound him and in prison put [him] on account of Herodias the wife of Philip the brother of him
KJV: For  Herod  had laid hold  on John,  and bound  him,  and  him in  prison  Herodias'  sake,  his  brother  Philip's  wife. 

Matthew 14:9
Literal: And having been grieved the king on account of the oaths those reclining with [him] he commanded [it] to be given
KJV: And  the king  was sorry:  the oath's sake,  and  them which sat with him at meat,  he commanded  it to be given 

Matthew 15:2
Literal: Because of why the disciples of You break the tradition of the elders Not for they wash the hands of them when bread they shall eat
KJV: disciples  transgress  the tradition  of the elders?  for  they wash  not  their  hands  when  they eat  bread. 

Matthew 15:3
Literal: - And answering He said to them Because of why also you break the commandment - of God on account of tradition of you
KJV: But  he answered  and said  unto them,  also  transgress  the commandment  of God  by  tradition? 

Matthew 15:6
Literal: no not he shall honor the father of himself or the mother of himself And you made void commandment - of God on account of tradition of you
KJV: And  honour  his  father  or  his  mother,  he shall be free. Thus  of God  of none effect  by  tradition. 

Matthew 17:19
Literal: Then having come the disciples - to Jesus in private they said Because of why we not were able to cast out it
KJV: Then  came  the disciples  to Jesus  apart,  and said,  could  not  him  out? 

Matthew 17:20
Literal: - And He said to them Because of the little faith of you Truly for I say to you If you have faith as a seed of mustard you will say to the mountain to this Move from here to there and it will move nothing will be impossible for you
KJV: And  unto them,  Because  for  verily  I say  If  ye have  faith  as  a grain  of mustard seed,  ye shall say  mountain,  Remove  to yonder place;  and  it shall remove;  and  nothing  shall be impossible 

Matthew 18:7
Literal: Woe to the world because of the causes of sin Necessary [are] for to come the stumbling blocks but man by whom the offense comes
KJV: Woe  unto the world  because of  offences!  for  it must needs  that offences  come;  but  woe  to that man  whom  the offence  cometh! 

Matthew 18:10
Literal: See [that] not you despise one of the little ones of these I say for to you that the angels of them in [the] heavens continually always behold the face of the Father of me who [is]
KJV: Take heed  that ye despise  not  one  little ones;  for  I say  That  in  heaven  their  angels  do always  behold  the face  Father  which  is in  heaven. 

Matthew 18:23
Literal: Because of this has become like the kingdom of the heavens to a man a king who desired to settle accounts with the servants of him
KJV: Therefore  is the kingdom  of heaven  likened  unto a certain  king,  which  would  take  account  of  his  servants. 

Matthew 19:12
Literal: There are for eunuchs who from [the] womb of [their] mother were born thus and were made eunuchs by - men made eunuchs of themselves for the sake of the kingdom of the heavens The [one] being able to receive [it] let him receive [it]
KJV: For  some eunuchs,  which  were so  born  from  their mother's  womb:  and  some eunuchs,  which  were made eunuchs  of  men:  and  eunuchs,  which  themselves  eunuchs  for  the kingdom  of heaven's sake.  He that is able  to receive 

Matthew 19:24
Literal: Again now I say to you easier for [it] is a camel through [the] eye of a needle to go than a rich man to enter into the kingdom of God
KJV: And  again  I say  easier  for a camel  through  the eye  of a needle,  than  for a rich man  to enter  into  the kingdom  of God. 

Matthew 21:4
Literal: This then came to pass that it might be fulfilled that having been spoken by the prophet saying
KJV: All  was done,  that  it might be fulfilled  which  by  the prophet,  saying, 

Matthew 21:25
Literal: The baptism of John from where was it From heaven or men - And they were reasoning with themselves saying If we should say He will say to us Because of why then not did you believe him
KJV: The baptism  of John,  whence  from  heaven,  or  of  men?  And  they reasoned  themselves,  saying,  If  we shall say,  From  heaven;  he will say  not  then  believe  him? 

Matthew 21:43
Literal: Because of this I say to you that will be taken away from you the kingdom - of God and it will be given to a people producing the fruits of it
KJV: Therefore  say I  The kingdom  of God  shall be taken  from  and  given  to a nation  bringing forth  the fruits  thereof. 

Matthew 23:14
Literal: Woe to you scribes and Pharisees hypocrites for you devour the houses - of widows as a pretext at great length are praying Because of this you shall receive greater condemnation
KJV: Woe  scribes  and  Pharisees,  hypocrites!  for  ye devour  widows'  houses,  and  for a pretence  long  prayer:  therefore  ye shall receive  damnation. 

Matthew 23:34
Literal: Because of this behold I send to you prophets and wise [men] scribes Some of them you will kill will crucify and [some] of you will flog in the synagogues of you will persecute from town to town
KJV: Wherefore,  behold,  send  unto  prophets,  and  wise men,  and  scribes:  and  some of  them  ye shall kill  and  crucify;  and  some of  them  shall ye scourge  in  synagogues,  and  persecute  them from  city  to  city: 

Matthew 24:9
Literal: Then will they deliver you to tribulation and will kill you will be hated by all the nations on account of the name of Me
KJV: Then  up  to  be afflicted,  and  shall kill  and  hated  of  all  nations  for  name's sake. 

Matthew 24:12
Literal: And because - is to be multiplied - lawlessness will grow cold the love of the many
KJV: And  because  iniquity  shall abound,  the love  of many  shall wax cold. 

Matthew 24:15
Literal: When therefore you shall see the abomination - of desolation - having been spoken of by Daniel the prophet standing in [the] place holy the [one] reading let him understand
KJV: When  ye therefore  the abomination  of desolation,  by  Daniel  the prophet,  stand  in  the holy  place,  (whoso readeth,  let him understand:) 

Matthew 24:22
Literal: And if not had been shortened the days those not - there would have been saved any flesh because of however the elect will be shortened
KJV: And  those  days  should be shortened,  there  should  no  flesh  be saved:  but  for  the elect's sake  those  days  shall be shortened. 

Matthew 24:44
Literal: Because of this also you be ready for in that not you expect hour the Son - of Man comes
KJV: Therefore  be  also  ready:  for  in such  an hour  as ye think  not  the Son  of man  cometh. 

Matthew 26:24
Literal: - Indeed the Son - of Man goes as it has been written about Him woe however - the man to that by whom the Son is betrayed Better would it be for him if not had been born man that
KJV: The Son  of man  goeth  as  it is written  of  him:  but  woe  unto that  man  by  whom  the Son  of man  is betrayed!  good  for that  man  if  he  not  been born. 

Matthew 26:61
Literal: they said This [man] has been saying I am able to destroy the temple - of God and in three days to rebuild it
KJV: And said,  This  fellow said,  I am able  to destroy  the temple  of God,  and  to build  in  three  days. 

Matthew 27:9
Literal: Then was fulfilled that having been spoken by Jeremiah the prophet saying And they took the thirty pieces of silver the price of the [One] having been priced whom they set a price on by [the] sons of Israel
KJV: Then  was fulfilled  that which  by  Jeremy  the prophet,  saying,  And  they took  the thirty  pieces of silver,  the price  of him that was valued,  whom  they of  the children  of Israel  did value; 

Matthew 27:18
Literal: He knew for that through envy they delivered up him
KJV: For  he knew  that  for  envy  they had delivered  him. 

Matthew 27:19
Literal: As was sitting now he on the judgment seat sent to him the wife of him saying [Let there be] nothing between you and the righteous [man] that many things for I suffered today in a dream because of Him
KJV: When  he  was set down  on  the judgment seat,  his  wife  sent  unto  him,  saying,  nothing  to do with that  just man:  for  I have suffered  many things  this day  in  a dream  because  of him. 

Mark 2:1
Literal: And He having entered again into Capernaum after [some] days it was heard that in [the] house He is
KJV: And  again  he entered  into  Capernaum  after  some days;  and  it was noised  that  in  the house. 

Mark 2:4
Literal: And not being able to come near to Him on account of the crowd they removed the roof where He was having broken up [it] they let down pallet on which the paralytic was lying
KJV: And  when they could  not  unto him  for  the press,  they uncovered  the roof  where  and  when they had broken it up,  they let down  the bed  the sick of the palsy  lay. 

Mark 2:18
Literal: And were the disciples of John Pharisees fasting they come say to Him Because of why of the Pharisees fast - but Your not
KJV: And  the disciples  of John  and  of the Pharisees  to fast:  and  they come  and  say  unto him,  the disciples  of John  and  of the Pharisees  fast,  but  thy  disciples  fast  not? 

Mark 2:23
Literal: And it came to pass He on the Sabbaths is passing through the grainfields the disciples of Him began [their] way to make plucking the heads of grain
KJV: And  it came to pass,  that he  went  through  the corn fields  on  the sabbath day;  and  his  disciples  began,  as they went,  to pluck  the ears of corn. 

Mark 2:27
Literal: And He said to them The Sabbath on account of the man was made not the man the Sabbath
KJV: And  unto them,  The sabbath  was made  for  man,  and not  man  for  the sabbath: 

Mark 3:9
Literal: And He spoke to the disciples of Him that a boat might wait upon Him on account of the crowd not they might press upon Him
KJV: And  he spake  to his  disciples,  that  a small ship  should wait on  him  because  of the multitude,  they should throng  him. 

Mark 4:5
Literal: And other fell upon the rocky place and where not it had soil much immediately it sprang up because of not having depth of soil
KJV: some  fell  on  stony ground,  where  it had  not  much  earth;  and  immediately  it sprang up,  because  it had  no  depth  of earth: 

Mark 4:6
Literal: And after rose the sun it was scorched because of - not having root it withered away
KJV: the sun  was up,  it was scorched;  and  because  it had  no  root,  it withered away. 

Mark 4:17
Literal: and not they have root in themselves but temporary are then having arisen tribulation or persecution on account of the word immediately they fall away
KJV: And  have  no  root  in  themselves,  and  but for a time:  afterward,  when affliction  or  persecution  ariseth  for  the word's sake,  immediately  they are offended. 

Mark 5:4
Literal: because that he often with shackles and chains had been bound had been torn in two by him the chains shackles had been shattered no one was able him to subdue
KJV: Because  that he  had been often  bound  with fetters  and  chains,  and  the chains  had been plucked asunder  by  him,  and  the fetters  broken in pieces:  neither  could  any man tame  him. 

Mark 5:5
Literal: And constantly all night day in the tombs mountains he was crying out cutting himself with stones
KJV: And  night  and  day,  in  the mountains,  and  in  the tombs,  crying,  and  cutting  himself  with stones. 

Mark 6:2
Literal: And having come [the] Sabbath He began to teach in the synagogue - many hearing were astonished saying From where to this [man] these things what [is] the wisdom - having been given to Him even the miracles such by the hands of Him are done
KJV: And  when the sabbath day  was come,  he began  to teach  in  the synagogue:  and  many  hearing  him were astonished,  saying,  From whence  and  what  wisdom  is this which is given  unto him,  even  such  mighty works  are wrought  by  his  hands? 

Mark 6:6
Literal: And He was amazed because of the unbelief of them He was going the villages around teaching
KJV: And  he marvelled  because  of their  unbelief.  And  he went  round about  the villages,  teaching. 

Mark 6:14
Literal: And heard - King Herod well known for became the name of Him they were saying - John the [one] baptizing is risen out from [the] dead because of this operate the miraculous powers in him
KJV: And  king  Herod  heard  of him; (for  his  name  was  spread abroad:)  and  That  John  the Baptist  was risen  from  the dead,  and  therefore  mighty works  do shew forth themselves  in  him. 

Mark 6:17
Literal: Himself for - Herod having sent seized - John and bound him in prison on account of Herodias the wife of Philip the brother of him because her he had married
KJV: For  Herod  himself  had sent forth  and laid hold  upon John,  and  bound  him  in  prison  Herodias'  sake,  his  brother  Philip's  wife:  for  he had married  her. 

Mark 6:26
Literal: And encompassingly sorrowful having been made the king on account of the oaths those reclining with [him] not was he willing to refuse her
KJV: And  the king  was  exceeding sorry;  yet for  his oath's sake,  and  for their sakes which  he would  not  reject  her. 

Mark 7:5
Literal: And questioned Him the Pharisees scribes Because of why not walk disciples of You according to the tradition of the elders but with unwashed hands eat the bread
KJV: the Pharisees  and  scribes  asked  him,  walk  not  disciples  according  to the tradition  of the elders,  but  eat  bread  hands? 

Mark 7:29
Literal: And He said to her Because of this - word go has gone forth out of the daughter of you the demon
KJV: And  he said  unto her,  For  saying  go thy way;  the devil  is gone  out of  daughter. 

Mark 7:31
Literal: And again having departed from the region of Tyre He came through Sidon to the Sea - of Galilee through [the] midst of the of [the] Decapolis
KJV: And  again,  departing  from  the coasts  of Tyre  and  Sidon,  he came  the sea  of Galilee,  through  the midst  of the coasts  of Decapolis. 

Mark 9:30
Literal: From there having gone forth they were passing through - Galilee and not did He want that anyone should know [it]
KJV: And  they departed  and passed  through  Galilee;  and  he would  not  that  any man  should know 

Mark 10:25
Literal: Easier it is [for] a camel through the eye of the needle to pass than [for] a rich man into the kingdom - of God to enter
KJV: easier  for a camel  to go  through  the eye  of a needle,  than  for a rich man  to enter  into  the kingdom  of God. 

Mark 11:16
Literal: And not He would permit that anyone should carry a vessel through the temple
KJV: And  not  suffer  that  any man  should carry  any vessel  through  the temple. 

Mark 11:24
Literal: Because of this I say to you all things whatever praying also you ask believe that you receive and it will be
KJV: Therefore  I say  What  things  ye desire,  when ye pray,  believe  that  ye receive  them, and 

Mark 11:31
Literal: And they began reasoning with themselves saying What should we say If we should say From heaven He will say Because of why then not did you believe him
KJV: And  with  themselves,  saying,  If  we shall say,  From  heaven;  he will say,  then  not  believe  him? 

Mark 12:24
Literal: Was saying to them - Jesus Not because of this do you err not knowing the Scriptures nor the power - of God
KJV: Jesus  unto them,  not  therefore  err,  because ye know  not  the scriptures,  neither  the power  of God? 

Mark 13:13
Literal: And you will be hated by all on account of the name of Me the [one] however having endured to [the] end he will be saved
KJV: And  hated  of  all  name's sake:  but  he that shall endure  unto  the end,  the same  shall be saved. 

Mark 13:20
Literal: And if not had shortened [the] Lord the days no - there would have been saved any flesh but on account of the elect whom He chose He has shortened
KJV: And  that the Lord  had shortened  those days,  no  flesh  should be  saved:  but  for  the elect's sake,  whom  he hath chosen,  he hath shortened  the days. 

Mark 14:21
Literal: For - indeed the Son - of Man goes as it has been written concerning Him woe however to the man that by whom the Son is betrayed better for him [it were] if not had been born man that
KJV: The Son  of man  indeed  goeth,  as  it is written  of  him:  but  woe  to that  man  by  whom  the Son  of man  is betrayed!  good  for that  man  if  he  never  been born. 

Mark 14:58
Literal: - We heard Him saying I will destroy the temple this the [one] made with hands and in three days another not made with hands I will build
KJV: heard  him  say,  will destroy  temple  that is made with hands,  and  within  three  days  I will build  another  made without hands. 

Mark 15:10
Literal: He was aware for that because of envy had delivered up Him the chief priests
KJV: For  he knew  that  the chief priests  had delivered  him  for  envy. 

Mark 16:20
Literal: They now having gone forth preached everywhere the Lord working with [them] and the word confirming by the accompanying signs all moreover - instructing - to - Peter promptly they reported with these himself - Jesus after that from east to west sent out through them the sacred imperishable preaching of eternal salvation Amen
KJV: And  they  went forth,  and preached  every where,  the Lord  working with  them, and  confirming  the word  with  signs  following.  Amen. 

Luke 1:70
Literal: as He spoke by [the] mouth of the holy of old prophets of Him
KJV: As  he spake  by  the mouth  of his  holy  prophets,  which  have been since  the world began: 

Luke 1:78
Literal: through [the] affections of compassion of God of us in which will visit us [the] Sunrise from on high
KJV: Through  the tender  mercy  God;  whereby  the dayspring  from  on high  hath visited 

Luke 2:4
Literal: Went up then also Joseph from - Galilee out of [the] town of Nazareth to - Judea [the] City of David which is called Bethlehem because of - being his of [the] house and family of David
KJV: And  Joseph  also  went up  from  Galilee,  out of  the city  of Nazareth,  into  Judaea,  unto  the city  of David,  which  is called  Bethlehem;  (because  he  of  the house  and  lineage  of David:) 

Luke 4:30
Literal: He however having passed through [the] midst of them went away
KJV: But  he  passing  through  the midst  of them  went his way, 

Luke 5:5
Literal: And answering Simon said Master through whole night having toiled nothing have we taken at however the word of You I will let down the nets
KJV: And  Simon  answering  said  Master,  we have toiled  all  the night,  and have taken  nothing:  nevertheless  at  word  I will let down  the net. 

Luke 5:19
Literal: And not having found what way they should bring in him on account of the crowd having gone up on the housetop through the tiles they let down with the mat into midst before - Jesus
KJV: And  not  find  by  what  him  in  because  of the multitude,  they went  upon  the housetop,  him  down  through  the tiling  with  his couch  into  the midst  before  Jesus. 

Luke 5:30
Literal: And were grumbling the Pharisees scribes of them at the disciples of Him saying Because of why with the tax collectors sinners do you eat drink
KJV: But  their  scribes  and  Pharisees  murmured  against  his  disciples,  saying,  do ye eat  and  drink  with  publicans  and  sinners? 

Luke 6:1
Literal: It came to pass then on a Sabbath is passing along He through grainfields and were plucking the disciples of Him were eating the heads of grain rubbing [them] in the hands
KJV: And  it came to pass  on  sabbath  that he  went  through  the corn fields;  and  his  disciples  plucked  the ears of corn,  and  did eat,  rubbing  them in their hands. 

Luke 6:48
Literal: Like he is to a man building a house who dug and deepened laid a foundation on the rock a flood then having come burst upon the stream the house that not was able to shake it because - well had been built it
KJV: like  a man  which  built  an house,  and  digged  deep,  and  laid  the foundation  on  a rock:  and  when the flood  arose,  the stream  beat vehemently  upon that  house,  and  could  not  shake  it:  upon  a rock. 

Luke 8:4
Literal: [As] is assembling now a crowd great and those from each town are coming to Him He spoke by a parable
KJV: And  when much  people  were gathered together,  and  were come  to  him  out of every  city,  he spake  by  a parable: 

Luke 8:6
Literal: And other fell upon the rock having sprung up it withered through - no having moisture
KJV: And  some  upon  a rock;  and  as soon as it was sprung up,  it withered away,  because  it lacked  moisture. 

Luke 8:19
Literal: Came then to Him the mother and the brothers of Him not they were able to get to Him because of the crowd
KJV: Then  came  to  him  his mother  and  his  brethren,  and  could  not  come  at him  for  the press. 

Luke 8:47
Literal: Having seen then the woman that not she was hid trembling she came and having fallen down before Him for what cause she touched Him she declared before all the people how she was healed immediately
KJV: And  when the woman  that  not  hid,  she came  trembling,  and  falling down before  him,  she declared  unto him  before  all  the people  for  what  cause  she had touched  him,  and  how  she was healed  immediately. 

Luke 9:7
Literal: Heard of now Herod the Tetrarch the things being done all and was perplexed because - it was said by some - John has been raised out from [the] dead
KJV: Now  Herod  the tetrarch  heard  of all  that was done  by  and  he was perplexed,  because  that it was said  of  some,  that  John  was risen  from  the dead; 

Luke 11:8
Literal: I say to you if even not he will give to him having risen up because of - being friend of him because of yet the persistence having risen him as much as he needs
KJV: I say  not  rise  and give  him,  because  his  friend,  yet  because  of his  importunity  he will rise  and give  him  as many as  he needeth. 

Luke 11:19
Literal: If now I by Beelzebul cast out the demons the sons of you whom do they cast out On account of this they judges will be
KJV: And  if  by  Beelzebub  cast out  devils,  by  whom  sons  cast them out?  therefore  shall they  judges. 

Luke 11:24
Literal: When the unclean spirit is gone out from the man it passes through waterless places seeking rest and not finding [any] then it says I will return to the house of me from where I came out
KJV: When  the unclean  spirit  is gone  out of  a man,  he walketh  through  dry  places,  seeking  rest;  and  finding  none,  he saith,  I will return  unto  house  whence  I came out. 

Luke 11:49
Literal: Because of this also the Wisdom - of God said I will send to them prophets and apostles [some] of them they will kill persecute
KJV: Therefore  also  said  the wisdom  of God,  I will send  them  prophets  and  apostles,  and  some of  them  they shall slay  and 

Luke 12:22
Literal: He said then to the disciples of Him Because of this I say to you not be anxious for the life what you should eat nor for the body of you you should put on
KJV: And  he said  unto  his  disciples,  Therefore  I say  no  thought  life,  what  ye shall eat;  neither  for the body,  what  ye shall put on. 

Luke 13:24
Literal: Strive to enter in through the narrow door for many I say to you will seek and not will be able
KJV: Strive  to enter in  at  the strait  for  many,  I say  will seek  to enter in,  and  not  be able. 

Luke 14:20
Literal: And another said A wife I have married because of this not I am able to come
KJV: And  another  said,  I have married  a wife,  and  therefore  I cannot  come. 

Luke 17:1
Literal: He said then to the disciples of Him Impossible it is for the stumbling blocks not to come but woe [to him] by whom they come
KJV: Then  said he  unto  the disciples,  impossible  but  that offences  will come:  but  woe  unto him, through  whom  they come! 

Luke 17:11
Literal: And it came to pass in the going up to Jerusalem that He was passing through [the] midst of Samaria Galilee
KJV: And  it came to pass,  as  he  went  to  Jerusalem,  that  he  passed  through  the midst  of Samaria  and  Galilee. 

Luke 18:5
Literal: because yet - causes me trouble the widow this I will avenge her so that not to end coming she exhaust me
KJV: Yet  because  widow  troubleth  I will avenge  her,  by  her continual  coming  she weary 

Luke 18:25
Literal: Easier for it is a camel through an eye of a needle to go than a rich man into the kingdom - of God to enter
KJV: For  easier  for a camel  to go  through  than  for a rich man  to enter  into  the kingdom  of God. 

Luke 18:31
Literal: Having taken aside then the Twelve He said to them Behold we go up to Jerusalem and will be accomplished all things - having been written by the prophets about the Son - of Man
KJV: Then  he took  unto him the twelve,  and said  unto  them,  Behold,  we go up  to  and  all things  that are written  by  the prophets  concerning the Son  of man  shall be accomplished. 

Luke 19:11
Literal: Were hearing while they these things having proceeded He spoke a parable because - near being Jerusalem of His and thinking their that immediately is about the kingdom - of God to appear
KJV: And  as they  heard  he added  and spake  a parable,  because  he  nigh  to Jerusalem,  and  because they  thought  that  the kingdom  of God  should  immediately  appear. 

Luke 19:23
Literal: Then because of why not did you give of me the money to [the] bank and I having come with interest - it might have collected
KJV: then  not  thou  money  into  the bank,  that  at my coming  might  have required  mine own  with  usury? 

Luke 19:31
Literal: And if anyone you asks Because of why do you untie [it] thus will you say Because the Lord of it need has
KJV: And  if  any man  ask  do ye loose  him? thus  shall ye say  unto him,  Because  the Lord  hath  need  of him. 

Luke 20:5
Literal: - And they reasoned among themselves saying - If we should say From heaven He will say Because of why not did you believe him
KJV: And  they reasoned  with  themselves,  saying,  If  we shall say,  From  heaven;  he will say,  believed ye  him  not? 

Luke 21:17
Literal: And you will be hated by all because of the name of Me
KJV: And  hated  of  all  men for  name's sake. 

Luke 22:22
Literal: For the Son indeed of man according to that having been determined goes but woe to the man that by whom He is betrayed
KJV: truly  the Son  of man  goeth,  as  it was determined:  but  woe  unto that  man  by  whom  he is betrayed! 

Luke 23:8
Literal: - And Herod having seen - Jesus [was] glad exceedingly he was for of a long time wishing to see Him because of - hearing concerning Him and he was hoping some sign by done
KJV: And  when Herod  Jesus,  he was exceeding  glad:  for  desirous  him  of  a long  season, because  he had heard  of  him;  and  he hoped  some  miracle  done  by  him. 

Luke 23:19
Literal: who was on account of insurrection a certain having been made in the city and murder having been cast into prison
KJV: (Who  a certain  sedition  made  in  the city,  and  for murder,  was cast  prison.) 

Luke 23:25
Literal: He released then the [one] on account of insurrection and murder having been cast into prison whom they had asked for - and Jesus he delivered to the will of them
KJV: And  he released  unto them  him that for  sedition  and  murder  was cast  into  prison,  whom  they had desired;  but  he delivered  Jesus  to their  will. 

Luke 24:38
Literal: And He said to them Why troubled are you through doubts do come up in the hearts of you
KJV: And  he said  unto them,  Why  troubled?  and  do thoughts  arise  in  hearts? 

Luke 24:53
Literal: and were continually all in the temple blessing - God
KJV: And  in  the temple,  and  blessing  God. 

John 1:3
Literal: All things through Him came into being and without not even one [thing] that has come into being
KJV: All things  were made  by  him;  and  without  him  not  any thing  made  that  was made. 

John 1:7
Literal: He came as a witness that he might testify concerning the Light all might believe through him
KJV: The same  came  for  a witness,  to  bear witness  of  the Light,  that  all  men through  him  might believe. 

John 1:10
Literal: In the world He was and the world through Him came into being Him not knew
KJV: in  the world,  and  the world  was made  by  him,  and  the world  knew  him  not. 

John 1:17
Literal: For the law through Moses was given - grace and truth Jesus Christ came
KJV: For  the law  was given  by  Moses,  but grace  and  truth  came  by  Jesus  Christ. 

John 1:31
Literal: And I not knew Him but that He might be revealed - to Israel because of this came I with water baptizing
KJV: And I  knew  him  not:  but  that  he should be made manifest  to Israel,  therefore  come  baptizing  with  water. 

John 2:24
Literal: On His part however Jesus not did entrust Himself to them because of - His knowing all [men]
KJV: But  Jesus  not  commit  unto them,  because  he  knew  all 

John 3:17
Literal: Not for sent - God - His Son into the world that He might judge but might be saved the world through Him
KJV: For  God  sent  not  his  Son  into  the world  to  condemn  the world;  but  that  the world  through  him  might be saved. 

John 3:29
Literal: The [one] having the bride [the] bridegroom is the now friend of the bridegroom standing and listening for him with joy rejoices because of voice This therefore the joy - of mine is fulfilled
KJV: He that hath  the bride  the bridegroom:  but  the friend  of the bridegroom,  which  standeth  and  heareth  him,  rejoiceth  greatly  because  of the bridegroom's  voice:  this  my  joy  therefore  is fulfilled. 

John 4:4
Literal: It was necessary for now Him to pass through - Samaria
KJV: And  he must needs  go  through  Samaria. 

John 4:39
Literal: Out of now the city that many believed in Him of the Samaritans because of the word of the woman testifying - He told me all things whatever I did
KJV: And  many  of the Samaritans  of  that  city  believed  on  him  for  the saying  of the woman,  which testified,  He told  all  I did. 

John 4:41
Literal: And many more believed because of the word of Him
KJV: And  many  more  believed  because  of his own  word; 

John 4:42
Literal: - and to the woman they were saying - No longer because of - your speech we believe we ourselves for have heard and we know that this is truly the Savior of the world
KJV: And  unto the woman,  Now  we believe,  not  because  of thy  saying:  for  we have heard  him ourselves,  and  know  that  this  indeed  the Saviour  of the world. 

John 5:16
Literal: And because of this were persecuting the Jews - Jesus because these things He was doing on [the] Sabbath
KJV: And  therefore  the Jews  persecute  Jesus,  and  because  he had done  on  the sabbath day. 

John 5:18
Literal: Because of this therefore the more were seeking Him the Jews to kill because not only was He breaking the Sabbath but also Father His own He was calling - God equal Himself making to God
KJV: Therefore  the Jews  sought  the more  to kill  him,  because  not  only  had broken  the sabbath,  but  also  that God  was his  Father,  making  himself  equal  with God. 

John 6:57
Literal: As sent Me the living Father and I live because of the Father also the [one] feeding on he also will live because of Me
KJV: As  the living  Father  hath sent  and I  live  by  the Father:  so  he that eateth  even he  shall live  by 

John 6:65
Literal: And He was saying Because of this have I said to you that no one is able to come to Me if not it shall have been granted to him from the Father
KJV: And  Therefore  said I  that  no man  can  come  unto  given  unto him  of  Father. 

John 7:13
Literal: No one however publicly was speaking about Him because of the fear of the Jews
KJV: Howbeit  no man  spake  openly  of  him  for  fear  of the Jews. 

John 7:22
Literal: Because of the fact that Moses has given you - circumcision not that of - Moses it is but the fathers also on Sabbath you circumcise a man
KJV: Moses  therefore  gave  circumcision;  (not  because  of  Moses,  but  of  the fathers;)  and  on  the sabbath day  circumcise  a man. 

John 7:43
Literal: A division therefore occurred in the crowd because of Him
KJV: So  there was  a division  among  the people  because  of him. 

John 7:45
Literal: Came therefore the officers to the chief priests and Pharisees said to them that Because of why not did you bring Him
KJV: Then  came  the officers  to  the chief priests  and  Pharisees;  and  they  said  unto them,  not  brought  him? 

John 8:43
Literal: Because of why the speech - My not do you understand Because you are able to hear the word - My
KJV: not  understand  my  speech?  even because  ye cannot  hear  my  word. 

John 8:46
Literal: Which of you convicts me concerning sin If [the] truth I speak because of why you not do believe Me
KJV: Which  of  convinceth  of  sin?  if  I say  the truth,  not  believe 

John 8:47
Literal: He who is of - God the words of God hears because of this you not hear because you are
KJV: of  God  heareth  God's  words:  hear  them not,  because  not  of  God. 

John 8:59
Literal: They took up therefore stones that they might cast at Him Jesus however hid Himself and went forth out of the temple going through the midst of them passed by thus
KJV: Then  took they up  stones  to  cast  at  him:  but  Jesus  hid himself,  and  went  out of  the temple,  going  through  the midst  of them,  and  so  passed by. 

John 9:23
Literal: Because of this the parents of him said - Age he has him ask
KJV: Therefore  said  his  parents,  He is  of age;  him. 

John 10:1
Literal: Truly I say to you the [one] not entering in by the door to the fold of the sheep but climbing up another way he a thief is and a robber
KJV: Verily,  I say  He that entereth  not  by  the door  into  the sheepfold,  but  climbeth up  some other way,  the same  a thief  and  a robber. 

John 10:2
Literal: The [one] however entering in by the door shepherd is of the sheep
KJV: But  he that entereth in  by  the door  the shepherd  of the sheep. 

John 10:9
Literal: I am the door by Me if anyone enters in he will be saved and he will go in will go out pasture will find
KJV: am  the door:  by  if  any man  enter in,  he shall be saved,  and  shall go in  and  out,  and  find  pasture. 

John 10:17
Literal: Because of this Me the Father loves because I lay down the life of Me that again I might take it
KJV: my Father  love  because  lay down  life,  that  I might take  it  again. 

John 10:19
Literal: Division again there was among the Jews on account of the words these
KJV: There was  a division  again  among  the Jews  for  sayings. 

John 10:32
Literal: Answered them - Jesus Many works I have shown you good from the Father because of which of these work Me do you stone
KJV: Jesus  answered  them,  Many  good  works  have I shewed  from  Father;  for  which  of those  works  do ye stone 

John 11:4
Literal: Having heard then - Jesus said This - sickness not is unto death but for the glory - of God that may be glorified the Son by it
KJV: When  Jesus  heard  that, he said,  This  sickness  not  unto  death,  but  for  the glory  of God,  that  the Son  of God  might be glorified  thereby. 

John 11:15
Literal: And I rejoice for sake of you in order that you might believe that not I was there But let us go to him
KJV: And  I am glad  for  that  not  there,  to the intent  ye may believe;  nevertheless  let us go  unto  him. 

John 11:42
Literal: I and knew that always Me You hear but on account of the crowd - standing around I said [it] that they may believe You Me sent
KJV: And  knew  that  thou hearest  always:  but  because  of the people  which  stand by  I said  it, that  they may believe  that  thou  hast sent 

John 12:5
Literal: Because of why this - fragrant oil not was sold for three hundred denarii and given to [the] poor
KJV: not  ointment  sold  for three hundred  pence,  and  given  to the poor? 

John 12:9
Literal: Knew therefore - a crowd great of the Jews that there He is and they came not because of - Jesus only but that also Lazarus they might see whom He had raised out from [the] dead
KJV: Much  people  of  the Jews  therefore  knew  that  there:  and  they came  not  for  Jesus'  sake only,  but  that  Lazarus  also,  whom  he had raised  from  the dead. 

John 12:11
Literal: because many on account of him were going away of the Jews and were believing in - Jesus
KJV: Because  that by reason  of him  many  of the Jews  went away,  and  believed  on  Jesus. 

John 12:18
Literal: On account of this also met Him the crowd because they heard of His having done the sign
KJV: cause  the people  also  met  him,  for that  they heard  that  he had done  miracle. 

John 12:27
Literal: Now the soul of Me has been troubled and what shall I say Father save Me from the hour this But on account of this I came to the hour this
KJV: Now  soul  troubled;  and  what  shall I say?  Father,  save  from  hour:  but  cause  came I  unto  hour. 

John 12:30
Literal: Answered Jesus and said Not because of Me the voice this has come but you
KJV: Jesus  answered  and  said,  This  voice  came  not  because of  but 

John 12:39
Literal: Because of this not they were able to believe for again said Isaiah
KJV: they could  not  believe,  because  that Esaias  said  again, 

John 12:42
Literal: Nevertheless indeed even of the rulers many believed in Him but on account of the Pharisees not they were confessing so that not put out of the synagogue they might be
KJV: Nevertheless  among  the chief rulers  also  many  believed  on  him;  but  because  of the Pharisees  not  confess  they should be  put out of the synagogue: 

John 13:11
Literal: He knew for the [one who] was betraying Him on account of this He said - Not all clean you are
KJV: For  he knew  who  should betray  him;  said he,  not  all  clean. 

John 13:37
Literal: Says to Him - Peter Lord because of why not am I able You to follow presently The life of me for You I will lay down
KJV: Peter  said  unto him,  Lord,  cannot  I follow  now?  I will lay down  life  for 

John 14:6
Literal: Says to him - Jesus I am the way and truth life No one comes to the Father if not by Me
KJV: Jesus  saith  unto him,  am  the way,  the truth,  and  the life:  no man  cometh  unto  the Father,  by 

John 14:11
Literal: Believe Me that I [am] in the Father and the Father Me if but not because of the works themselves believe
KJV: Believe  that  am in  the Father,  and  the Father  in  believe  for  works'  sake. 

John 15:3
Literal: Already you clean are by reason of the word that I have spoken to you
KJV: Now  clean  through  the word  which  I have spoken 

John 15:19
Literal: If of the world you were the world - [as] its own would love [you] because however not you are but I chose you out of on account of this hates
KJV: If  of  the world,  would  love  his own:  but  because  not  of  the world,  but  have chosen  out of  the world,  hateth 

John 15:21
Literal: But these things all they will do against you on account of the name of Me because not they have known the [One] having sent Me
KJV: But  all  will they do  for  name's  because  they know  not  him that sent 

John 16:15
Literal: All things whatever has the Father Mine are because of this I said that from that which [is] Mine He will take and will disclose to you
KJV: All things  that  the Father  hath  mine:  said I,  that  he shall take  of  mine,  and  shall shew 

John 16:21
Literal: The woman when she is giving birth pain has because has come hour of her however she brings forth the child no longer she remembers the tribulation on account of the joy that has been born a man into the world
KJV: A woman  when  she is in travail  hath  sorrow,  because  her  hour  is come:  but  as soon as  she is delivered  of the child,  she remembereth  no more  the anguish,  for  joy  that  a man  is born  into  the world. 

John 17:20
Literal: Not for these however do I ask only but also those believing through the word of them in Me
KJV: Neither  pray I  for  alone,  but  for  them also  which shall believe  on  through  their  word; 

John 19:11
Literal: Answered him Jesus Not you would have authority also Me against if not it were given to you from above Because of this the [one] having delivered up Me greater sin has
KJV: Jesus  answered,  Thou couldest have  no  power  at all against  given  from above:  he that delivered  hath  sin. 

John 19:23
Literal: The then soldiers when they crucified - Jesus took the garments of Him and made four parts to each soldier a part and also the tunic Was now the tunic seamless from the top woven throughout all
KJV: Then  the soldiers,  when  they had crucified  Jesus,  took  his  garments,  and  made  four  parts,  to every  soldier  a part;  and also  his coat:  now  the coat  without seam,  woven  from  the top  throughout. 

John 19:38
Literal: After then these things asked - Pilate Joseph - from Arimathea being a disciple - of Jesus concealed however through the fear of the Jews that he might take away the body and gave permission - Pilate He came therefore took away of Him
KJV: And  after  Joseph  of  Arimathaea,  a disciple  of Jesus,  but  secretly  for  fear  of the Jews,  besought  Pilate  that  he might take away  the body  of Jesus:  and  Pilate  gave him leave.  He came  therefore,  and  took  the body  of Jesus. 

John 19:42
Literal: There therefore on account of the Preparation of the Jews because near was the tomb they laid - Jesus
KJV: There  laid they  Jesus  therefore  because  of the Jews'  preparation  day; for  the sepulchre  nigh at hand. 

John 20:19
Literal: It being therefore evening the day same first of [the] week and the doors having been shut where were the disciples through the fear of the Jews came - Jesus stood in the midst He says to them Peace to you
KJV: Then  the same  day  at evening,  day of the week,  when  the doors  were shut  where  the disciples  for  fear  of the Jews,  came  Jesus  and  stood  in  the midst,  and  saith  unto them,  Peace 

Acts 1:2
Literal: until the day having given orders to the apostles by [the] Spirit Holy whom He had chosen He was taken up
KJV: Until  the day  in which  he was taken up,  after that he through  the Holy  Ghost  had given commandments  unto the apostles  whom  he had chosen: 

Acts 1:3
Literal: to whom also He presented Himself alive after the suffering of Him with many proofs during days forty being seen by them and speaking the things concerning the kingdom - of God
KJV: To whom  also  he shewed  himself  alive  after  his  passion  by  many  infallible proofs,  being seen  of them  forty  days,  and  speaking  of the things pertaining  to the kingdom  of God: 

Acts 1:16
Literal: Men brothers it was necessary for to have been fulfilled the Scripture which spoke beforehand the Spirit - Holy by [the] mouth of David concerning Judas the [one] having become guide to those having arrested Jesus
KJV: Men  and brethren,  scripture  must  needs have been fulfilled,  which  the Holy  Ghost  by  the mouth  of David  spake before  concerning  Judas,  which  was  guide  to them that took  Jesus. 

Acts 2:16
Literal: but this is that having been spoken by the prophet Joel
KJV: But  that which was spoken  by  the prophet  Joel; 

Acts 2:22
Literal: Men Israelites hear the words these Jesus of Nazareth a man having been set forth by - God to you by miracles and wonders signs which did by Him - God in the midst of you as you yourselves know
KJV: Ye men  of Israel,  hear  words;  Jesus  of Nazareth,  a man  approved  of  God  among  by miracles  and  wonders  and  signs,  which  God  did  by  him  in  the midst  as  ye yourselves  also  know: 

Acts 2:23
Literal: Him by the determinate plan and foreknowledge - of God delivered up by hands lawless having crucified You put to death
KJV: being delivered  by the determinate  counsel  and  foreknowledge  of God,  and by  wicked  hands  have crucified  and slain: 

Acts 2:25
Literal: David for says about Him I foresaw the Lord before me continually everything because at [the] right hand of me He is that not I should be shaken
KJV: For  David  speaketh  concerning  him,  I foresaw  the Lord  always  before  face, for  on  right hand,  be moved: 

Acts 2:26
Literal: Because of this was glad of me the heart and rejoiced the tongue of me and now also flesh will dwell in hope
KJV: Therefore  heart  rejoice,  and  tongue  was glad;  moreover  also  flesh  shall rest  in  hope: 

Acts 2:43
Literal: There was coming then upon every soul awe many and both wonders and signs through the apostles were taking place
KJV: And  fear  came upon  every  soul:  and  many  wonders  and  signs  were done  by  the apostles. 

Acts 3:16
Literal: And on the faith in the name of Him this [man] whom you see know has strengthened the name the faith which [is] through Him has given to him the complete soundness this before all of you
KJV: And  his  name  through  faith  in his  name  strong,  whom  ye see  and  know:  yea,  the faith  by  him  hath given  him  perfect soundness  in the presence  all. 

Acts 3:18
Literal: - But God what He foretold by [the] mouth of all the prophets [that] should suffer the Christ of Him He has fulfilled thus
KJV: But  those things, which  God  before had shewed  by  the mouth  of all  his  prophets,  that Christ  should suffer,  so  fulfilled. 

Acts 3:21
Literal: whom it behooves heaven indeed to receive until [the] times of restoration of all things of which spoke - God by [the] mouth of holy from [the] age His prophets
KJV: Whom  the heaven  must  receive  until  the times  of restitution  of all things,  which  God  hath spoken  by  the mouth  of all  his  holy  prophets  since  the world began. 

Acts 4:2
Literal: being distressed because of - teaching their the people and proclaiming in - Jesus the resurrection - out from [the] dead
KJV: Being grieved  that  they  taught  the people,  and  preached  through  Jesus  the resurrection  from  the dead. 

Acts 4:16
Literal: saying What shall we do to the men these That truly for a noteworthy sign has come to pass through them to all those inhabiting Jerusalem [is] evident and not we are able to deny [it]
KJV: Saying,  What  shall we do  men?  for  that  indeed  a notable  miracle  hath been done  by  them  is manifest  to all them  that dwell  in Jerusalem;  and  we cannot  deny 

Acts 4:21
Literal: - And having further threatened [them] they let go them nothing finding the how they might punish on account of the people because all were glorifying - God for that having happened
KJV: So  when they had further threatened them,  them  go,  finding  nothing  how  they might punish  them,  because  of the people:  for  all  men glorified  God  for  that which was done. 

Acts 4:25
Literal: - of the father of us by [the] Spirit Holy through [the] mouth David servant of You having spoken - Why did rage [the] Gentiles and peoples did devise vain things
KJV: Who  by  the mouth  servant  David  hast said,  the heathen  rage,  and  the people  imagine  vain things? 

Acts 4:30
Literal: in that the hand of You stretch out You for healing and signs wonders to take place through the name of the holy servant of You Jesus
KJV: By  stretching forth  hand  to  heal;  and  that signs  and  wonders  may be done  by  the name  holy  child  Jesus. 

Acts 5:3
Literal: Said however - Peter Ananias because of why has filled Satan the heart of you to lie to [for] you the Spirit - Holy and to keep back from the proceeds of the land
KJV: But  Peter  said,  Ananias,  hath Satan  filled  heart  to lie  to the Holy  Ghost,  and  to keep back  part of  the price  of the land? 

Acts 5:12
Literal: By now the hands of the apostles were happening signs and wonders many among the people they were with one accord all in the Colonnade of Solomon
KJV: And  by  the hands  of the apostles  many  signs  and  wonders  wrought  among  the people;  (and  all  with one accord  in  Solomon's  porch. 

Acts 5:19
Literal: An angel however of [the] Lord during the night having opened the doors of the prison having brought out then them said
KJV: But  the angel  of the Lord  by  night  opened  the prison  doors,  and  them  forth,  and said, 

Acts 7:25
Literal: He was supposing now to understand the brothers of him that - God by [the] hand of him is giving salvation them - but not they understood
KJV: For  he supposed  his  brethren  would have understood  how  that God  by  his  hand  would deliver  them:  but  they understood  not. 

Acts 8:11
Literal: They were giving heed now to him because the long time with the magic arts he had amazed them
KJV: And  to him  they had regard,  because  that of long  time  he had bewitched  them  with sorceries. 

Acts 8:18
Literal: Having seen now - of Simon that through the laying on of the hands of the apostles was given the Spirit he offered to them money
KJV: And  when Simon  that  through  laying on  of the apostles'  hands  Ghost  was given,  he offered  them  money, 

Acts 8:20
Literal: Peter however said to him The silver of you with you may it be to destruction because the gift - of God you thought by money to be obtained
KJV: But  Peter  said  unto  him,  money  with  because  thou hast thought  that the gift  of God  may be purchased  with  money. 

Acts 9:25
Literal: having taken [him] however the disciples of him by night through the wall they let down him having lowered [him] in a basket
KJV: Then  the disciples  took  him  by night,  and let him down  by  the wall  in  a basket. 

Acts 9:32
Literal: It came to pass that now Peter passing through all [quarters] went down also to the saints - inhabiting Lydda
KJV: And  it came  Peter  passed throughout  all  quarters, he came down  also  to  the saints  which  dwelt  at Lydda. 

Acts 10:2
Literal: devout and fearing - God with all the household of him doing alms many to the people praying to God continually all
KJV: A devout  man, and  one that feared  God  with  all  his  house,  gave  much  alms  to the people,  and  prayed  to God 

Acts 10:21
Literal: Having gone down then Peter to the men who were sent from - Cornelius him he said Behold I am whom you seek what [is] the cause for which you are here
KJV: Then  Peter  went down  to  the men  which  were sent  unto  from  Cornelius;  and said,  Behold,  am  he whom  ye seek:  what  is the cause  wherefore  ye are come? 

Acts 10:36
Literal: the word that He sent to the sons of Israel proclaiming the gospel peace by Jesus Christ He is of all Lord
KJV: The word  which  God sent  unto the children  of Israel,  preaching  peace  by  Jesus  Christ:  (he  Lord  of all:) 

Acts 10:43
Literal: To Him all the prophets bear witness [that] forgiveness of sins receives through the name of Him everyone - believing in Him
KJV: all  the prophets  witness,  that through  his  name  whosoever  believeth  in  him  shall receive  remission  of sins. 

Acts 11:28
Literal: Having risen up now one of them named Agabus he signified by the Spirit [that] a famine great is about to be over all the world which came to pass under Claudius
KJV: And  there stood up  one  of  them  named  Agabus,  and signified  by  the Spirit  that there should be  great  dearth  throughout  all  the world:  which  came to pass  in the days of  Claudius 

Acts 11:30
Literal: which also they did having sent [it] to the elders by [the] hand of Barnabas and Saul
KJV: Which  also  they did,  and sent it  to  the elders  by  the hands  of Barnabas  and  Saul. 

Acts 12:9
Literal: And having gone forth he was following not did know that real is what is happening by means of the angel he was thinking however a vision he saw
KJV: And  he went out,  and followed  and  wist  not  that  true  which  was done  by  the angel;  but  thought  he saw  a vision. 

Acts 12:20
Literal: He had been now furiously angry with [the] Tyrians and Sidonians with one accord then they came to him having gained Blastus who [was] over the bedchamber of the king they were seeking peace because of - being nourished their - region by the king’s
KJV: And  highly displeased  with them of Tyre  and  Sidon:  but  they came  with one accord  to  him,  and,  Blastus  the king's  chamberlain  their friend,  desired  peace;  because  their  country  was nourished  by  the king's 

Acts 13:38
Literal: Known therefore be it to you men brothers that through this One forgiveness of sins is proclaimed
KJV: known  therefore,  men  and brethren,  that  through  is preached  the forgiveness  of sins: 

Acts 13:49
Literal: Was carried then the word of the Lord through all the region
KJV: And  the word  of the Lord  was published  throughout  all  the region. 

Acts 14:3
Literal: A long indeed therefore time they stayed speaking boldly for the Lord the [One] bearing witness to word of the grace of Him granting signs and wonders to be done through the hands of them
KJV: Long  time  therefore  abode they  speaking boldly  in  the Lord,  which  gave testimony  unto the word  of his  grace,  and  granted  signs  and  wonders  to be done  by  their  hands. 

Acts 14:22
Literal: strengthening the souls of the disciples exhorting [them] to continue in the faith and that through many tribulations it behooves us to enter into the kingdom - of God
KJV: Confirming  the souls  of the disciples,  and exhorting them  to continue  in the faith,  and  that  must  through  much  tribulation  enter  into  the kingdom  of God. 

Acts 15:7
Literal: Of much now discussion having taken place having risen up Peter said to them Men brothers you know that from days early among you chose - God by the mouth of me to hear the Gentiles the word of the gospel and to believe
KJV: And  when there had been  much  Peter  rose up,  and said  unto  them,  Men  and brethren,  know  how that  a good  while  ago  God  made choice  among  that the Gentiles  by  mouth  should hear  the word  of the gospel,  and  believe. 

Acts 15:11
Literal: But by the grace of [the] Lord Jesus we believe to be saved in [the] same manner [as] they also
KJV: But  we believe  that through  the grace  of the Lord  Jesus  we shall be saved,  even  as  they. 

Acts 15:12
Literal: Kept silent now all the multitude and were listening to Barnabas Paul relating what had done - God signs wonders among the Gentiles by them
KJV: Then  all  the multitude  kept silence,  and  gave audience  to Barnabas  and  Paul,  declaring  what  miracles  and  wonders  God  had wrought  among  the Gentiles  by  them. 

Acts 15:23
Literal: having written by [the] hand of them The apostles and elders brothers To those in - Antioch Syria Cilicia brothers - among the Gentiles Greetings
KJV: And they wrote  letters by  them  The apostles  and  elders  and  brethren  send greeting  unto the brethren  which  are of  the Gentiles  in  Antioch  and  Syria  and  Cilicia: 

Acts 15:27
Literal: We have sent therefore Judas and Silas they by word [of mouth] are telling [you] the same things
KJV: We have sent  therefore  Judas  and  Silas,  who  also  tell  you the same things  by  mouth. 

Acts 15:32
Literal: Judas both and Silas also themselves prophets being by talk much exhorted the brothers strengthened [them]
KJV: And Judas  and  Silas,  prophets  also  themselves,  exhorted  the brethren  with  many  words,  and  confirmed 

Acts 16:3
Literal: This one wanted - Paul with him to go forth and having taken he circumcised him on account of the Jews - being in the parts those they knew for all that a Greek the father of him was
KJV: would  Paul  have to go forth  with  him;  and  took  and circumcised  him  because  of the Jews  which  in  those  quarters:  for  they knew  all  that  his  father  was  a Greek. 

Acts 16:9
Literal: And a vision during the night - to Paul appeared A man of Macedonia certain was standing beseeching him saying Having passed over into Macedonia help us
KJV: And  a vision  to Paul  in  the night;  a man  of Macedonia,  and prayed  him,  saying,  Come over  into  Macedonia,  and help 

Acts 17:10
Literal: - And the brothers immediately by night sent away - both Paul and - Silas to Berea who having arrived into the synagogue of the Jews went
KJV: And  the brethren  immediately  sent away  Paul  and  Silas  by  night  unto  Berea:  who  coming  thither went  into  the synagogue  of the Jews. 

Acts 18:2
Literal: And having found a certain Jew named Aquila of Pontus - a native recently having come from - Italy Priscilla wife of him because of - having commanded Claudius to depart all the Jews out of Rome he came to them
KJV: And  found  a certain  Jew  named  Aquila,  born  in Pontus,  lately  come  from  Italy,  with  his  wife  Priscilla;  (because that  Claudius  had commanded  all  Jews  to depart  Rome:)  and came  unto them. 

Acts 18:3
Literal: and due to of the same trade being he stayed with them worked they were for tentmakers by the trade
KJV: And  because  of the same craft,  he abode  with  them,  and  wrought:  for  by their occupation  tentmakers. 

Acts 18:9
Literal: Said now the Lord in [the] night through a vision - to Paul Not fear but continue speaking and be silent
KJV: Then  spake  the Lord  to Paul  in  the night  by  a vision,  not  afraid,  but  speak,  and  not  thy peace: 

Acts 18:27
Literal: Resolving then he to pass through into - Achaia having encouraged [him] the brothers wrote to the disciples to welcome him who having arrived helped greatly those having believed through - grace
KJV: And  when he  was disposed  to pass  into  Achaia,  the brethren  wrote,  exhorting  the disciples  to receive  him:  who,  when he was come,  helped them  much  which had believed  through  grace: 

Acts 18:28
Literal: Powerfully for the Jews he was refuting publicly showing by the Scriptures to be the Christ Jesus
KJV: For  he mightily  convinced  the Jews,  and that publickly,  shewing  by  the scriptures  that Jesus  Christ. 

Acts 19:11
Literal: Miracles then not - being ordinary - God was performing by the hands of Paul
KJV: And  God  wrought  special  miracles  by  the hands  of Paul: 

Acts 19:26
Literal: And you see hear that not only in Ephesus but almost all - of Asia - Paul this having persuaded [them] has turned away a great many people saying not they are gods - by hands being made
KJV: Moreover  ye see  and  hear,  that  not  alone  at Ephesus,  but  almost  throughout all  Asia,  this  Paul  hath persuaded  and turned away  much  people,  saying  that  no  gods,  which  are made  with  hands: 

Acts 20:3
Literal: Having continued then months three having been made a plot against him by the Jews he being about to sail into - Syria arose a purpose - to return through Macedonia
KJV: And  there abode  three  months.  And when the Jews  laid  wait  for him,  as he was about  to sail  into  Syria,  he purposed  to return  through  Macedonia. 

Acts 20:28
Literal: Take heed to yourselves and to all the flock among which you the Spirit - Holy has set overseers to shepherd the church - of God which He purchased with - blood the own
KJV: Take heed  unto yourselves,  and  to all  the flock,  over  the which  the Holy  Ghost  hath made  overseers,  to feed  the church  of God,  which  he hath purchased  with  his own  blood. 

Acts 21:4
Literal: Having sought out then the disciples we remained there days seven who - to Paul kept telling through the Spirit not to go up to Jerusalem
KJV: finding  disciples,  we tarried  there  seven  days:  who  to Paul  through  the Spirit,  not  to 

Acts 21:19
Literal: And having greeted them he began to relate by one each the things had done - God among the Gentiles through the ministry of him
KJV: And  when he had saluted  them,  he declared  particularly  what things  God  had wrought  among  the Gentiles  by  his  ministry. 

Acts 21:34
Literal: Others however another [or] one thing were crying out in the crowd Not being able now he to know the facts on account of the uproar he ordered to be brought him into the barracks
KJV: And  some  one thing,  some another,  among  the multitude:  and  when he could  not  know  the certainty  for  the tumult,  he commanded  him  to be carried  into  the castle. 

Acts 21:35
Literal: When now he came to the stairs it happened that was carried he by the soldiers because of the violence of the crowd
KJV: And  when  he came  upon  the stairs,  so it was,  that he was borne  of  the soldiers  for  the violence  of the people. 

Acts 22:24
Literal: Ordered the commander to be brought him into the barracks having directed by flogging to be examined so that he might know for what cause like this they were crying out against him
KJV: The chief captain  commanded  him  into  the castle,  and bade  that he  should be examined  by scourging;  that  he might know  wherefore  so  against  him. 

Acts 23:28
Literal: Resolving then to know the charge on account of which they were accusing him I brought [him] down to the council of them
KJV: I would  the cause  wherefore  they accused  him,  forth  into  their  council: 

Acts 23:31
Literal: - Indeed therefore the soldiers according to that having been ordered them having taken - Paul brought [him] by night to - Antipatris
KJV: Then  the soldiers,  as  it was commanded  them,  took  Paul,  and brought  him by  night  to  Antipatris.