Acts 17:11 Amplified Bible, Classic Edition (AMPC)

11 Now these [Jews] were better disposed and more noble than those in Thessalonica, for they were entirely ready and accepted and welcomed the message [concerning the attainment through Christ of eternal salvation in the kingdom of God] with inclination of mind and eagerness, searching and examining the Scriptures daily to see if these things were so.

KEY WORD: with inclination of mind and eagerness

STRONG’S # 4288



KEY WORD: searching and examining

STRONG’S # 350

examine, inquire into, investigate, question.


KEY WORD: daily



1 Timothy 4:13-16 Amplified Bible, Classic Edition (AMPC)

13 Till I come, devote yourself to [public and private] reading, to exhortation (preaching and personal appeals), and to teaching and instilling doctrine.

14 Do not neglect the gift which is in you, [that special inward endowment] which was directly imparted to you [by the Holy Spirit] by prophetic utterance when the elders laid their hands upon you [at your ordination].

15 Practice and cultivate and meditate upon these duties; throw yourself wholly into them [as your ministry], so that your progress may be evident to everybody.

16 Look well to yourself [to your own personality] and to [your] teaching; persevere in these things [hold to them], for by so doing you will save both yourself and those who hear you.

KEY WORD: devote

STRONGS’S # 4337

(a) I attend to, pay attention to, (b) I beware, am cautious, (c) I join, devote myself to.

to give full attention; to set a course and keep to it.


KEY WORD: Practice and cultivate and meditate upon


practice, exercise myself in, study, ponder.


KEY WORD: throw yourself wholly into


give thyself wholly to.


KEY WORD:  Look well


hold forth, pay attention (heed),, stay, wait.


KEY WORD: persevere


remain, tarry, (b) I remain in, persist in.


KEY WORD:  yourself

STRONG’S # 4572

relating to yourself, as you bring the action (attention) back to (on) yourself.




2 Timothy 1:13-14 Amplified Bible, Classic Edition (AMPC)

13 Hold fast and follow the pattern of wholesome and sound teaching which you have heard from me, in [all] the faith and love which are [for us] in Christ Jesus.

14 Guard and keep [with the greatest care] the precious and excellently adapted [Truth] which has been entrusted [to you], by the [help of the] Holy Spirit Who makes His home in us.

KEY WORD: Hold fast and follow

STRONG’S # 2192

have, hold, possess.


KEY WORD: Guard and keep [with the greatest care]

STRONG’S # 5442

I guard, protect, on my guard,: I keep, observe



2 Timothy 2:15 Amplified Bible, Classic Edition (AMPC)

15 Study and be eager and do your utmost to present yourself to God approved (tested by trial), a workman who has no cause to be ashamed, correctly analyzing and accurately dividing [rightly handling and skillfully teaching] the Word of Truth.

KEY WORD:  Study and be eager and do your utmost

STRONG’S # 4704

be swift (go fast, be speedy);  to move speedily by showing full diligence (fully applying oneself); acting fervently (speedy commitment) to accomplish all that God assigns



1 Peter 3:15 Amplified Bible, Classic Edition (AMPC) (ALSO 2 TIMOTHY 4:2)

15 But in your hearts set Christ apart as holy [and acknowledge Him] as Lord. Always be ready to give a logical defense to anyone who asks you to account for the hope that is in you, but do it courteously and respectfully.

KEY WORD: Always


unceasingly, perpetually; on every occasion.


KEY WORD: be ready

STRONG’S # 2092

prepared, made ready.(fitness); adjusted, ready(-iness,


KEY WORD: to give a logical defense

STRONG’S # 627

answer for oneself, clearing of self, defense.





Mark 4:19 Amplified Bible, Classic Edition (AMPC)

19 Then the cares and anxieties of the world and distractions of the age, and the pleasure and delight and false glamour and deceitfulness of riches, and the craving and passionate desire for other things creep in and choke and suffocate the Word, and it becomes fruitless.

KEY WORD: choke and suffocate                                                        STRONG’S #4846

to strangle completely, i.e. (literally) to drown, or (figuratively) to crowd — choke, throng.



Strong’s Concordance #104

aei: ever, unceasingly

Original Word: ἀεί

Transliteration: aei

Short Definition: always

Definition: always, unceasingly, perpetually; on every occasion.

Thayer’s Greek Lexicon

STRONGS NT 104: ἀεί


ἀεί (see αἰών, adverb (from Homer down), always;

  1. perpetually, incessantly: Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Titus 1:12; Hebrews 3:10.
  2. invariably, at any and every time when according to the circumstances something is or ought to be done again: Mark 15:8 (T WHomit) (at every feast); 1 Peter 3:15; 2 Peter 1:12.


Strong’s Exhaustive Concordance

always, ever.

From an obsolete primary noun (apparently meaning continued duration); “ever,”by qualification regularly; by implication, earnestly; –always, ever.


Strong’s Concordance # 350

anakrinó: to examine, investigate

Original Word: ἀνακρίνω

Part of Speech: Verb

Transliteration: anakrinó

Short Definition: I examine, inquire into

Definition: I examine, inquire into, investigate, question.

HELPS Word-studies

350 anakrínō (from 303 /aná, “up, completing a process,” which intensifies 2919 /krínō, “to select by separating/judging”) – properly, to distinguish by vigorously judging “down to up,” i.e. closely examining(investigating) through “the process of careful study, evaluation and judgment” (L & N, 1, 27.44); “to examine, investigate, question (so J. B. Lightfoot, Notes, 181f).

[The prefix 303 /aná (“up”) shows the process involved that takes krinō(“judging/separating”) up to its needed conclusion. Accordingly, 350(anakrínō) is often used in its forensic sense in the ancient world. It can even refer to “examination by torture” (see Field, Notes, 120f, Abbott-Smith).]

Thayer’s Greek Lexicon

STRONGS NT 350: ἀνακρίνω

 ἀνακρίνω; 1 aorist ἀνέκρινα; passive (present ἀνακρίνομαι); 1 aorist ἀνεκρίθην; (frequent in Greek writings, especially Attic); properly, “by looking through a series (ἀνά) of objects or particulars to distinguish (κρίνω) or search after. Hence,

  1. to investigate, examine, inquire into, scrutinize, sift, question”: Acts 17:11 (τάς γραφάς); 1 Corinthians 10:25, 27 (not anxiously questioning, namely, whether the meat set before you be the residue from heathen sacrifices). Specifically, in a forensic sense (often also in Greek writings) of a judge, to hold an investigation; to interrogate, examine, the accused or the witnesses; absolutely: Luke 23:14; Acts 24:8. τινα, Acts 12:19; Acts 28:18; passive, Acts 4:9. Paul has in mind this judicial use (as his preceding term ἀπολογία shows) when in 1 Corinthians 9:3 he speaks of τοῖςἐμέ ἀνακρίνουσί, investigating me, whether I am a true apostle.
  2. universally, to judge of, estimate, determine (the excellence or defects of any person or thing): τί, 1 Corinthians 2:15; τινα, 1 Corinthians 4:3f; passive, 1 Cor. 2:(),; . (Cf. Lightfoot Fresh Revision, etc. iv. § 3 (p. 67f, American edition).)


Strong’s Exhaustive Concordance

question, discern, examine, search.

From ana and krino; properly, to scrutinize, i.e. (by implication) investigate, interrogate, determine — ask, question, discern, examine, judge, search.


Strong’s Concordance  # 627

apologia: a speech in defense

Original Word: ἀπολογία, ας, ἡ

Transliteration: apologia

Short Definition: a verbal defense

Definition: a verbal defense (particularly in a law court).

HELPS Word-studies

627 apología (from 575 /apó, “from” and 3056 /lógos, “intelligent reasoning”) – properly, a well-reasoned reply; a thought-out response to adequately address the issue(s) that is raised.

627 /apología (“reasoned defense”) is the term for making a legal defense in an ancient court. Today 627 /apología (“biblical apologetics”) is used for supplying evidences for the Christian faith.

[An “apology” in classical times had nothing to do with saying, “I’m sorry,” but rather was a reasoned argument (defense) that presented evidence (supplied compelling proof).]

Thayer’s Greek Lexicon

STRONGS NT 627: ἀπολογία


ἀπολογία, ἀπολογίας, ἡ (see ἀπολογέομαι), verbal defense, speech in defense: Acts 25:16; 2 Corinthians 7:11; Philippians 1:7, 17 (16); 2 Timothy 4:16; with a dative of the person who is to hear the defense, to whom one labors to excuse or to make good his cause: 1 Corinthians 9:3; 1 Peter 3:15; in the same sense, ἡἀπολογία ἡ πρός τινα, Acts 22:1 (Xenophon, mem. 4, 8, 5).


Strong’s Exhaustive Concordance

answer for oneself, clearing of self, defense.

From the same as apologeomai; a plea (“apology”) — answer (for self), clearing of self, defence.


Strong’s Concordance S#1907

epechó: to hold fast, to hold toward, to stop

Original Word: ἐπέχω

Part of Speech: Verb

Transliteration: epechó

Short Definition: I hold forth, pay attention, note, delay

Definition: (a) trans: I hold forth, (b) intrans: I mark, pay attention (heed), note; I delay, stay, wait.

Thayer’s Greek Lexicon

STRONGS NT 1907: ἐπέχω


ἐπέχω; imperfect ἐπειχον; 2 aorist ἐπέσχον;

  1. to have or hold upon, apply: namely, τόν νοῦν, to observe, attend to, followed by an indirect question, Luke 14:7; τίνι, dative of person, to give attention to one, Acts 3:5; 1 Timothy 4:16 (with the dative of a thing, Sir. 31:2 (Sir. 34:2); 2 Macc. 9:25; Polybius 3, 43, 2, etc.; fully ὀφθαλμόν τίνι, Lucian, dial. mar. 1, 2).
  2. to hold toward, hold forth, present: λόγον ζωῆς, as a light, by which illumined ye are the lights of the world, Philippians 2:16 (others besides, cf. Meyer or Ellicott at the passage).
  3. to check ((cf. English hold up), German anhalten): namely, ἐμαυτόν, to delay, stop, stay, Acts 19:22, and in Greek writings from Homer down; (cf. Winers Grammar, § 38, 1; Buttmann, 144 (126); Fritzsche on Sir. 5:1).


Strong’s Exhaustive Concordance

take heed unto, hold forth, mark, stay.

From epi and echo; to hold upon, i.e. (by implication) to retain; (by extension) to detain; (with implication, of nous) to pay attention to — give (take) heed unto, hold forth, mark, stay.


Strong’s Concordance S#1961

epimenó: to stay on

Original Word: ἐπιμένω

Part of Speech: Verb

Transliteration: epimenó

Short Definition: I remain, tarry, persist in

Definition: (a) I remain, tarry, (b) I remain in, persist in.

HELPS Word-studies

1961 epiménō (from 1909 /epí, “on, fitting,” which intensifies 3306/ménō, “remain, persist”) – properly, continue on with persistence that suits the objective.


Thayer’s Greek Lexicon

STRONGS NT 1961: ἐπιμένω


ἐπιμένω; (imperfect ἐπέμενον); future ἐπιμένω; 1 aorist ἐπέμεινα; to stay at or with; to tarry still; still to abide, to continue, remain;

  1. properly, of tarrying in a place: ἐν Ἐφέσῳ, 1 Corinthians 16:8; ἐντῇ σαρκί, to live still longer on earth Philippians 1:24 (G T WH omit ἐν); αὐτοῦ, there, Acts 15:34 (Rec.); (Lachmann αὐτοῖς); with the dative of thing: τῇ σαρκί, to abide as it were a captive to life on earth, Philippians 1:24 G T WH; ἐπί τίνι, with one, Acts 28:14 (L T Tr WHπαῥ); πρός τινα, with one, 1 Corinthians 16:7; Galatians 1:18; with specification of time how long: Acts 10:48; Acts 21:4, 10; Acts 28:12, 14; 1 Corinthians 16:7.
  2. tropically, to persevere, continue; with the dative of the thing continued in (cf. Winer’s De verb. comp. etc. Part ii., p. 10f): τῇἁμαρτία, Romans 6:1; τῇ ἀπιστία, Romans 11:23; τῇ πίστει, Colossians 1:23; in the work of teaching, 1 Timothy 4:16 (τῷ μήἀδικεῖν, Xenophon, oec. 14, 7; τῇ μνηστεία, Aelian v. h. 10, 15); with the dative of the blessing for which one keeps himself fit: τῇχάριτι, Acts 13:43 Rec.; τῇ χρηστότητι, Romans 11:22; with a participle denoting the action persisted in: John 8:7 Rec.; Acts 12:16; cf. Buttmann, 299f (257); (Winer’s Grammar, § 54, 4).


Strong’s Exhaustive Concordance

abide in, continue in, tarry.

From epi and meno; to stay over, i.e. Remain (figuratively, persevere) — abide (in), continue (in), tarry.


Strong’s Concordance # 2092

hetoimos: prepared

Original Word: ἕτοιμος, η, ον

Part of Speech: Adjective

Transliteration: hetoimos

Short Definition: ready, prepared

Definition: ready, prepared.

HELPS Word-studies

2092 hétoimos (from heteos, “fitting”) – ready because prepared; “standing by,” ready to meet the opportunity (challenge) at hand; ready because the necessary preparations are done (or are sure to happen as needed).

Thayer’s Greek Lexicon

STRONGS NT 2092: ἕτοιμος


ἕτοιμος (on the accent cf. (Chandler § 394); Winer’s Grammar, 52 (51)), ἑτοίμη (2 Corinthians 9:5; 1 Peter 1:5), ἕτοιμον, and ἕτοιμος, ἕτοιμον (Matthew 25:10 (cf. WHs Appendix, p. 157a; Winers Grammar, § 11, 1; Buttmann, 25 (22))); from Homer down; prepared, ready;

  1. of things: Matthew 22:4, 8, ((Luke 14:17)); Mark 14:15 (L brackets ἑτοιμάσατε); 2 Corinthians 9:5; ready to hand: τά ἕτοιμα, the things (made) ready (in advance by others), i. e. the Christian churches already founded by them, 2 Corinthians 10:16; equivalent to opportune, seasonable, ὁ καιρός, John 7:6; σωτηρία ἑτοίμηἀποκαλουφθῆναι, on the point of being revealed, 1 Peter 1:5.
  2. of persons; ready, prepared: to do something, Acts 23:21; to receive one coming, Matthew 24:44; Matthew 25:10; Luke 12:40; πρός τί, for (the doing of) a thing, Titus 3:1; 1 Peter 3:15; followed by the infinitive (cf. Buttmann, 260 (224)), Luke 22:33; by τοῦ with an infinitive, Acts 23:15 (Buttmann, § 140, 15; Winer’s Grammar, § 44, 4 a.); ἐν ἑτοίμῳἔχω, to be in readiness, followed by the infinitive (Philo, leg. ad Gai. § 34 under the end): 2 Corinthians 10:6 (cf. Winer’s Grammar, 332 (311)). (For נָכון, Exodus 19:11, 15; Joshua 8:4, etc.)


Strong’s Exhaustive Concordance

prepared, made ready.

From an old noun heteos (fitness); adjusted, i.e. Ready — prepared, (made) ready(-iness, to our hand).


Strong’s Concordance S#2192

echó: to have, hold

Original Word: ἔχω

Part of Speech: Verb

Transliteration: echó

Short Definition: I have, hold, possess

Definition: I have, hold, possess.

Thayer’s Greek Lexicon

STRONGS NT 2192: ἔχω


ἔχω; future ἕξω; imperfect εἶχον (1 person plural ἐιχαμεν, 2 John 1:5 T Tr WH), 3 person plural ἐιχαν (Mark 8:7 L T Tr WH; Revelation 9:8 L T Tr WH; but cf. (Sophocles Lexicon, Introduction, p. 38; Tdf.Proleg., p. 123; WHs Appendix, p. 165); Buttmann, 40 (35)) and εἴχοσαν (L T Tr WH in John 15:22, 24; but cf. Alexander Buttmann(1873) in Theol. Studien und Kritiken 1858, pp. 485ff 491; see his N. T. Gr., p. 43 (37); (Sophocles Lexicon, Introduction, p. 39; Tdf. Proleg., p. 124; WHs Appendix, p. 165; cf. δολιόω)); present middle participle ἐχόμενος; to have — with 2 aorist active ἔσχον; perfect ἔσχηκα;

  1. Transitively.
  2. to have equivalent to to hold;
  3. to have (hold) in the hand: τί ἐν τῇ χειρί, Revelation 1:16; Revelation 6:5; Revelation 10:2; Revelation 17:4; and simply, Revelation 5:8; Revelation 8:3, 6; Revelation 14:6, etc.; Hebrews 8:3.
  4. in the sense of wearing (Latingestare); of garments, arms and the like: τό ἔνδυμα, Matthew 3:4; Matthew 22:12; κατά κεφαλῆςἔχων, namely, τί, having a covering hanging down from the head, i. e. having the head covered (Buttmann, § 130, 5; Winer’s Grammar, § 47, k. cf. 594 (552)), 1 Corinthians 11:4; θώρακας, Revelation 9:17; μάχαιραν, John 18:10; add Matthew 26:7; Mark 14:3; of a tree having (bearing) leaves, Mark 11:13; ἐν γαστρί ἔχειν, namely, ἔμβρυον, to be pregnant (cf. Winers Grammar, 594 (552); Buttmann, 144 (126)) (see γαστήρ, 2). Metaphorically, ἐν ἑαυτῷ ἔχειν τόἀπόκριμα, 2 Corinthians 1:9; τήν μαρτυρίαν, 1 John 5:10; ἐνκαρδία ἔχειν τινα, to have (carry) one in one’s heart, to love one constantly, Philippians 1:7.
  5. tropically, to have (hold) possession of the mind; said of alarm, agitating emotions, etc.: ἐίχειν αὐτάς τρόμος καί ἔκστασις, Mark 16:8 (Job 21:6; Isaiah 13:8, and often in secular authors; cf. Passow, under the word, p. 1294f; (Liddell and Scott, under the word, A. I. 8)).
  6. to hold fast, keep: ἡ μνᾶ σου, ἥν εἶχον ἀποκειμένην ἐνσουδαρίῳ, Luke 19:20; tropically, τόν Θεόν ἔχειν ἐνἐπιγνώσει, Romans 1:28; to keep in mind, τάς ἐντολάς, John 14:21 (see ἐντολή, under the end); τήν μαρτυρίαν, Revelation 6:9; Revelation 12:17; Revelation 19:10; τό μυστήριον τῆςπίστεως ἐν καθαρά συνειδήσει, 1 Timothy 3:9; ὑποτύπωσιν ὑγιαινόντων λόγων, 2 Timothy 1:13.
  7. to have (in itself or as a consequence), comprise, involve: ἔργον, James 1:4; James 2:17; κόλασιν, 1 John 4:18; μισθαποδοσίαν, Hebrews 10:35 (Wis. 8:16). See examples from Greek authors in Passow, under the word, p. 1296f; (Liddell and Scott, see A. I. 8 and 10).
  8. by a Latinism equivalent toaestimo, to regard, consider, hold as (but this sense is still denied by Meyer, on Luke as below; Matthew 14:5): τινα with the accusative of the predicate, ἔχε με παρῃτημένον, have me excused, Luke 14:18; τινα ὡς προφήτην, Matthew 14:5; Matthew 21:26 (ἔχειν Ἰαννην καί Ἰαμβρην ὡς Θεούς, Ev. Nicod. 5); τινα ἔντιμον (see ἔντιμος), Philippians 2:29; τήνψυχήν μου (G omits μου) τιμίαν ἐμαυτῷ, Acts 20:24 R G; τινα εἰς προφήτην (a Hebraism (see εἰς, B. II. 3 c. Ψ. at the end)), for a prophet, Matthew 21:46 L T Tr WH, cf. Buttmann, § 131, 7; τινα, ὅτι ὄντως (T Tr WH ὄντως, ὅτι etc.) προφήτης ἦν, Mark 11:32, cf. Buttmann, § 151, 1 a.; (Winer’s Grammar, § 66, 5 a.).
  9. to have equivalent to to own, possess;
  10. external things such as pertain to property, riches, furniture, utensils, goods, food, etc.: as τόν βίον, Luke 21:4; 1 John 3:17; κτήματα, Matthew 19:22; Mark 10:22; θησαυρόν, Matthew 19:21; Mark 10:21; ἀγαθά, Luke 12:19; πρόβατα Luke 15:4; John 10:16; δραχμάς, Luke 15:8; πλοῖα, Revelation 18:19; κληρονομίαν, Ephesians 5:5; (cf. Matthew 21:38 LT Tr WH, where R G κατάσχωμεν); μέροςfollowed by ἐν with the dative of the thing, Revelation 20:6; θυσιαστήριον, Hebrews 13:10; ὅσα ἔχεις, Mark 10:21; Mark 12:44; Matthew 13:44, 46; Matthew 18:25; μηδέν, 2 Corinthians 6:10; τί δέ ἔχεις, ὁ etc. 1 Corinthians 4:7; with a predicate accusative added, εἶχον ἅπαντα κοινά, Acts 2:44; absolutely ἔχειν, to have property, to be rich: οὐκ and μή ἔχειν (A. V. to have not), to be destitute, be poor, Matthew 13:12; Matthew 25:29; Mark 4:25; Luke 8:18; Luke 19:26; 1 Corinthians 11:22; 2 Corinthians 8:12 (Nehemiah 8:10; 1 Esdr. 9:51, 54; Sir. 13:5; examples from Greek authors in Passow, under the word, p. 1295b; (Liddell and Scott, under the word, A. I. l; cf. Winer’s Grammar, 594 (552))); ἐκ τοῦ ἔχειν, in proportion to your means (see ἐκ, II. 13 at the end), 2 Corinthians 8:11.
  11. Under the head of possession belongs the phrase ἔχειν τινα as commonly used of those joined to anyone by the bonds of nature, blood, marriage, friendship, duty, law, compact, and the like: πατέρα, John 8:41; ἀδελφούς, Luke 16:28; ἄνδρα (a husband), John 4:17; Galatians 4:27; γυναῖκα, 1 Corinthians 7:2, 12f, 29; τέκνα, Matthew 21:28; Matthew 22:24; 1 Timothy 3:4; Titus 1:6; υἱούς, Galatians 4:22; σπέρμα, offspring, Matthew 22:25; χήρας, 1 Timothy 5:16; ἀσθενοῦντας, Luke 4:40; φίλον, Luke 11:5; παιδαγωγούς, 1 Corinthians 4:15; ἔχειν κύριον, to have (be subject to) a master, Colossians 4:1; δεσπότην, 1 Timothy 6:2; βασιλέα, John 19:15; with ἐφ’ ἑαυτῶν added, Revelation 9:11; ἔχει τόν κρίνοντααὐτόν, John 12:48; ἔχειν οἰκονόμον, Luke 16:1; δοῦλον, Luke 17:7; ἀρχιερέα, Hebrews 4:14; Hebrews 8:1; ποιμένα, Matthew 9:36; ἔχων ὑπ’ ἐμαυτόν στρατιώτας, Luke 12:8; ἔχειν τόνυἱόν καί τόν πατέρα, to be in living union with the Son (Christ) and the Father by faith, knowledge, profession, 1 John 2:23; (1 John 5:12); 2 John 1:9. With two accusatives, one of which serves as a predicate: πατέρα τόν Ἀβραάμ, Abraham for our father,Matthew 3:9; add, Acts 13:5; Philippians 3:17; Hebrews 12:9; ἔχειντινα γυναῖκα, to have (use) a woman (unlawfully) as a wife, Matthew 14:4; Mark 6:18; 1 Corinthians 5:1 (where see Meyer) (of lawful marriage, Xenophon, Cyril 1, 5, 4).
  12. of attendance or companionship: ἔχειν τινα μεθ’ ἑαυτοῦ, Matthew 15:30; Matthew 26:11; Mark 2:19; Mark 14:7; John 12:8.
  13. ἔχειν τί to have a thing in readiness, have at hand, have in store: οὐκ ἔχομεν εἰ μή πέντε ἄρτους, Matthew 14:17; add, Matthew 15:34; John 2:3 (not Tdf.); ; 1 Corinthians 11:22; 1 Corinthians 14:26; οὐκ ἔχω, ὁ παραθήσω αὐτῷ, Luke 11:6; ποῦ συνάξωτούς καρπούς μου, Luke 12:17; τί (cf. Buttmann, § 139, 58) φάγωσι, Mark 8:1f; ἔχειν τινα, to have one at hand, be able to make use of: Μωϋσέα καί τάς προφήτας, Luke 16:29; παράκλητον, 1 John 2:1; μάρτυρας, Hebrews 12:1; οὐδέναἔχω etc. Philippians 2:20; ἄνθρωπον, ἵνα etc. John 5:7.
  14. a person or thing is said ἔχειν those things which are its parts or are members of his body: as χεῖρας, πόδας, ὀφθαλμούς, Matthew 18:8; Mark 9:43, 45, 47; οὖς, Revelation 2:7, 11, etc.; ὦτα, Matthew 11:15; Mark 7:16 (T WH omit; Tr brackets the verse); Mark 8:18; μέλη, Romans 12:4; 1 Corinthians 12:12; σάρκα καί ὀστέα, Luke 24:39; ἀκροβυστίαν, Acts 11:3; an animal is said ἔχειν head, horns, wings, etc.: Revelation 4:7; Revelation 5:6; Revelation 8:9; Revelation 9:8ff; 12:3, etc.; a house, city, or wall, ἔχειν θεμελίους, Hebrews 11:10; Revelation 21:14; στάσιν, Hebrews 9:8; (add ἐπιστολήν ἔχουσαν (R G περιέχουσαν) τόν τύποντοῦτον, Acts 23:25).
  15. one is said to have the diseases or other ills with which he is affected or afflicted: μάστιγας, Mark 3:10; ἀσθενείας, Acts 28:9; wounds, Revelation 13:14; θλῖψιν, John 16:33; 1 Corinthians 7:28; Revelation 2:10. Here belong the expressions δαιμόνιον ἔχειν, to be possessed by a demon, Matthew 11:18; Luke 7:33; Luke 8:27; John 7:20; John 8:48f, 52; John 10:20; Βηλζεβουλ, Mark 3:22; πνεῦμαἀκάθαρτον, Mark 3:30; Mark 7:25; Luke 4:33; Acts 8:7; πνεῦμαπονηρόν, Acts 19:13; πνεῦμα ἀσθενείας, i. e. a demon causing infirmity, Luke 13:11; πνεῦμα ἄλαλον, Mark 9:17; λεγεῶνα, Mark 5:15.
  16. one is said to have intellectual or spiritual faculties, endowments, virtues, sensations, desires, emotions, affections, faults, defects, etc.: σοφίαν, Revelation 17:9; γνῶσιν, 1 Corinthians 8:1, 10; χαρίσματα, Romans 12:6; προφητείαν, 1 Corinthians 13:2; πίστιν, Matthew 17:20; Matthew 21:21; Mark 11:22; Luke 17:6; Acts 14:9; Romans 14:22; 1 Timothy 1:19; Philemon 1:5; πεποίθησιν, 2 Corinthians 3:4; Philippians 3:4; παρρησίαν, Philemon 1:8; Hebrews 10:19; 1 John 2:28; 1 John 3:21; 1 John 4:17; 1 John 5:14; ἀγάπην, John 5:42; John 13:35; John 15:13; 1 John 4:16; 1 Corinthians 13:1ff; 2 Corinthians 2:4; Philippians 2:2; Philemon 1:5; 1 Peter 4:8; ἐλπίδα(see ἐλπίς, 2, p. 206a middle); ζῆλον, zeal, Romans 10:2; envy, jealousy (ἐν τῇ καρδία), James 3:14; χάριν τίνι, to be thankful to one, Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3; θυμόν, Revelation 12:12; ὑπομονήν, Revelation 2:3; φόβον, 1 Timothy 5:20; χαράν, Philemon 1:7 ( χάριν); 3 John 1:4 (WH text χάριν); λύπην, John 16:21; 2 Corinthians 2:3; Philippians 2:27; ἐπιθυμίαν, Philippians 1:23; ἐπιποθίαν, Romans 15:23; μνείαν τίνος, 1 Thessalonians 3:6. συνείδησιν καλήν, ἀγαθήν, ἀπρόσκοπον: Acts 24:16; 1 Timothy 1:19; 1 Peter 3:16; Hebrews 13:18; συνείδησιν ἁμαρτιῶν, Hebrews 10:2; ἀγνωσίανΘεοῦ, 1 Corinthians 15:34; ἀσθένειαν, Hebrews 7:28; ἁμαρτίαν, John 9:41; John 15:22, etc. h. of age and time: ἡλικίαν, mature years (A. V. to be of age), John 9:21, 23; ἔτη, to have (completed) years, be years old, John 8:57; with ἐν τίνι added: in a state or condition, John 5:5 (Winers Grammar, 256 (240) note{3}; Buttmann, § 147, 11); in a place, τέσσαρας ἡμέρας ἐν τῷμνημείῳ, John 11:17; beginning or end, or both, Hebrews 7:3; Mark 3:26; Luke 22:37 (see τέλος, 1 a.). i. ἔχειν τί is said of opportunities, benefits, advantages, conveniences, which one enjoys or can make use of: βάθος γῆς, Matthew 13:5; γῆν πολλήν, Mark 4:5; ἰκμάδα, Luke 8:6; καιρόν, Galatians 6:10; Hebrews 11:15; Revelation 12:12; ἐξουσίαν, see ἐξουσία, passim; εἰρήνην διά τίνος, Romans 5:1 (where we must read ἔχομεν, not (with T Tr WH L marginal reading (cf. WH. Introductory § 404)) ἔχωμεν); ἐλευθερίαν, Galatians 2:4; πνεῦμα Θεοῦ, 1 Corinthians 7:40; πνεῦμαΧριστοῦ, Romans 8:9; νοῦν Χριστοῦ, 1 Corinthians 2:16; ζωήν, John 5:40; John 10:10; John 20:31; τήν ζωήν, 1 John 5:12; ζωήναἰώνιον, Matthew 19:16; John 3:15f, 36 (cf. Winer’s Grammar, 266 (249)); ; 1 John 5:13; ἐπαγγελίας, 2 Corinthians 7:1; Hebrews 7:6; μισθόν, Matthew 5:46; Matthew 6:1; 1 Corinthians 9:17; τάαἰτήματα, the things which we have asked, 1 John 5:15; ἔπαινον, Romans 13:3; τιμήν, John 4:44; Hebrews 3:3; λόγον σοφίας, a reputation for wisdom, Colossians 2:23 (see λόγος, I. 5 at the end); καρπόν, Romans 1:13; Romans 6:21f; χάριν, benefit, 2 Corinthians 1:15 (where Tr marginal reading WH text χαράν); χάρισμα, 1 Corinthians 7:7; προσαγωγήν, Ephesians 2:18; Ephesians 3:12; ἀνάπαυσιν, Revelation 4:8; Revelation 14:11; ἀπόλαυσιντίνος, Hebrews 11:25; πρόφασιν, John 15:22; καύχημα, that of which one may glory, Romans 4:2; Galatians 6:4; καύχησιν, Romans 15:17. k. ἔχειν τί is used of one on whom something has been laid, on whom it is incumbent as something to be borne, observed, performed, discharged: ἀνάγκην, 1 Corinthians 7:37; ἀνάγκην followed by an infinitive, Luke 14:18; Luke 23:17 (R L brackets Tr marginal reading brackets); Hebrews 7:27; χρείαν τίνος (see χρεία, 1); εὐχήν ἐφ’ἑαυτῶν, Acts 21:23; νόμον, John 19:7; ἐντολήν, 2 John 1:5; Hebrews 7:5; ἐπιταγήν, 1 Corinthians 7:25; διακονίαν, 2 Corinthians 4:1; πρᾶξιν, Romans 12:4; ἀγῶνα, Philippians 1:30; Colossians 2:1; ἔγκλημα, Acts 23:29; κρίμα, 1 Timothy 5:12. l. ἔχειν τί is used of one to whom something has been intrusted: τάςκλείς, Revelation 1:18; Revelation 3:7; τό γλωσσόκομον, John 12:6; John 13:29. m. in reference to complaints and disputes the following phrases are used: ἔχω τί (or without an accusative, cf. Buttmann, 144 (126)) κατά τίνος, to have something to bring forward against one, to have something to complain of in one, Matthew 5:23; Mark 11:25; followed by ὅτι, Revelation 2:4; ἔχω κατά σουὀλίγα, ὅτι etc. Revelation 2:14 (here L WH marginal reading omit ὅτι), Revelation 2:20 (here G L T Tr WH omit ὀλίγα); ἔχω τί πρόςτινα, to have some accusation to bring against one, Acts 24:19; συζήτησιν ἐν ἑαυτοῖς, Acts 28:29 (Rec.); ζητήματα πρόςτινα, Acts 25:19; λόγον ἔχειν πρός τινα, Acts 19:38; πρᾶγμαπρός τινα, 1 Corinthians 6:1; μομφήν πρός τινα, Colossians 3:13; κρίματα μετά τίνος, 1 Corinthians 6:7. n. phrases of various kinds: ἔχειν τινα κατά πρόσωπον, to have one before him, in his presence (A. V. face to face; see πρόσωπον, 1 a.), Acts 25:16; κοίτην ἐκ τίνος, to conceive by one, Romans 9:10; τοῦτο ἔχεις, ὅτι etc. thou hast this (which is praiseworthy (cf. Winer’s Grammar, 595 (553))) that etc. Revelation 2:6; ἐν ἐμοί οὐκ ἔχει οὐδέν, hath nothing in me which is his of right, equivalent to no power over me (German erhatmirnichtsan), John 14:30; ὁ ἐστιν … σαββάτουἔχον ὁδόν, a sabbath-day’s journey distant (for the distance is something which the distant place has, as it were), Acts 1:12; cf. Kypkeat the passage o. ἔχω, with an infinitive (Winers Grammar, 333 (313); Buttmann, 251 (216)), α. like the Latinhabeoquod with the subjunctive, equivalent to to be able: ἔχω ἀποδοῦναι, Matthew 18:25; Luke 7:42; Luke 14:14; τί ποιῆσαι, Luke 12:4; οὐδέν εἶχονἀντειπεῖν, they had nothing to oppose (could say nothing against it), Acts 4:14; κατ’ οὐδενός εἶχε μείζονος ὀμόσαι, Hebrews 6:13; add, John 8:6 (Rec.); Acts 25:26 (cf. Buttmann, as above); Ephesians 4:28; Titus 2:8; 2 Peter 1:15; the infinitive is omitted and to be supplied from the context: ὁ ἔσχεν, namely, ποιῆσαι, Mark 14:8; see examples from Greek authors in Passow, under the word, p. 1297a; (Liddell and Scott, see A. III. 1). β. is used of what there is a certain necessity for doing: βάπτισμα ἔχω βαπτισθῆναι, Luke 12:50; ἔχω σοι τί εἰπεῖν, ; ἀπαγγεῖλαι, Acts 23:17, 19; λαλῆσαι, ; κατηγορῆσαι, Acts 28:19; πολλά γράφειν, 2 John 1:12; 3 John 1:13.
  17. Intransitively.
  18. (Latinmehabeo) to hold oneself or find oneself so and so, to be in such or such a condition: ἑτοίμως ἔχω, to be ready, followed by an infinitive, Acts 21:13; 2 Corinthians 12:14; 1 Peter 4:5 (not WH); ἐσχάτως (see ἐσχάτως), Mark 5:23; κακῶς, to be sick, Matthew 4:24; Matthew 8:16; Matthew 9:12; ( L Tr text WH text), etc.; καλῶς, to be well, Mark 16:18; κομψότερον, to be better, John 4:52; πῶς, Acts 15:36; ἐν ἑτοίμῳ, followed by an infinitive, 2 Corinthians 10:6.
  19. impersonally: ἄλλως ἔχει, it is otherwise, 1 Timothy 5:25; οὕτως, Acts 7:1; Acts 12:15; Acts 17:11; Acts 24:9; τό νῦν, ἔχον, as things now are, for the present, Acts 24:25 (Tobit 7:11, and examples from later secular authors in Kypke, Observations, 2, p. 124; cf. Vig. ed. Herm., p. 9; (cf. Winer’s Grammar, 463 (432))).

III. Middle έ᾿χομαι τίνος (in Greek writings from Homer down), properly, to hold oneself to a thing, to lay hold of a thing, to adhere or cling to; to be closely joined to a person or thing (cf. Winers Grammar, 202 (190); Buttmann, 192 (166f), 161 (140)): τά ἐχόμενατῆς σωτηρίας, Vulg.viciniorasaluti, connected with salvation, or which lead to it, Hebrews 6:9, where cf. Bleek; ὁ ἐχόμενος, near, adjoining, neighboring, bordering, next: of place, κωμοπόλεις, Mark 1:38 (νῆσος, Isocrates paneg. § 96; οἱ ἐχόμενοι, neighbors, Herodotus 1, 134); of time, τῇ ἐχομένῃ namely, ἡμέρα, the following day, Luke 13:33; Acts 20:15 (1 Macc. 4:28; Polybius 3, 112, 1; 5, 13, 9); with ἡμέρα added, Acts 21:26; σαββάτῳ, Acts 13:44(where R T Tr WH text ἐρχομένῳ); ἐνιαυτῷ, 1 Macc. 4:28 (with variant ἐρχομένῳ ἐνιαυτῷ); τοῦ ἐχομενου ἔτους, Thucydides 6, 3. (Compare: ἀνέχω, προσανέχω, ἀντέχω, ἀπέχω, ἐνέχω, ἐπέχω, κατέχω, μετέχω, παρέχω, περιέχω, προέχω, προσέχω, συνέχω, ὑπέρχω, ὑπέχω.)


Strong’s Exhaustive Concordance

to have, hold

Including an alternate form scheo skheh’-o; (used in certain tenses only); a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition) — be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use.


Strong’s Concordance S#2468

isthi: agree, give thyself wholly to.

Original Word: ἴσθι

Transliteration: isthi

Short Definition: agree

Strong’s Exhaustive Concordance

agree, give thyself wholly to.

Second person imperative present of eimi; be thou — + agree, be, X give thyself wholly to.


Strong’s Concordance S#3191

meletaó: to care for, practice, study

Original Word: μελετάω

Part of Speech: Verb

Transliteration: meletaó

Short Definition: I devise, plan

Definition: I devise, plan; practice, exercise myself in, study, ponder.

HELPS Word-studies

Cognate: 3191 meletáō – properly, to care for, attend to; hence be diligent, especially to ponder (study). See 3199 (melei).

Thayer’s Greek Lexicon

STRONGS NT 3191: μελετάω


μελετάω, μελέτω; 1 aorist ἐμελέτησα; (from μελέτη care, practice); especially frequent in Greek writings from Sophocles and Thucydides down; the Sept. chiefly for הָגָה; to care for, attend to carefully, practise: τί, 1 Timothy 4:15 (R. V. be diligent in); to meditate equivalent to to devise, contrive: Acts 4:25 from Psalm 2:1; used by the Greeks of the meditative pondering and the practice of orators and rhetoricians, as μελετᾶν τήν ἀπολογίαν ὑπέρἑαυτῶν, Demosthenes, p. 1129, 9 (cf. Passow, under the word,

  1. (Liddell and Scott, under the word, II. 2 and III. 4 b.)), which usage seems to have been in the writer’s mind in Mark 13:11 (R L brackets Compare: προμελετάω).


Strong’s Exhaustive Concordance

imagine, premeditate.

From a presumed derivative of melo; to take care of, i.e. (by implication) revolve in the mind — imagine, (pre-)meditate.



Strong’s Concordance # 4288

prothumia: eagerness

Original Word: προθυμία, ας, ἡ

Transliteration: prothumia

Short Definition: inclination, readiness

Definition: inclination, readiness, eagerness, willingness, promptness.

HELPS Word-studies

4288 prothymía (from 4235 /práos, “before, in front of” and 2372 thymós, “passion”) – properly, “before-passion” referring to someone who is already being willing, i.e. an eager disposition which is pre-inclined (already “ready and willing“).

Thayer’s Greek Lexicon

STRONGS NT 4288: προθυμία


προθυμία, προθυμίας, ἡ (πρόθυμος), from Homer down;

  1. zeal, spirit, eagerness;
  2. inclination; readiness of mind: so Acts 17:11; 2 Corinthians 8:11f, 19; 2 Corinthians 9:2.


Strong’s Exhaustive Concordance

readiness, eagerness

From prothumos; predisposition, i.e. Alacrity — forwardness of mind, readiness (of mind), ready (willing) mind.


Strong’s Concordance # 4337

prosechó: to hold to, turn to, attend to

Original Word: προσέχω

Part of Speech: Verb

Transliteration: prosechó

Short Definition: I pay attention to, devote myself to

Definition: (a) I attend to, pay attention to, (b) I beware, am cautious, (c) I join, devote myself to.

HELPS Word-studies

4337 proséxō (from 4314 /prós, “towards” and 2192 /éxō, “have”) – properly, have towards, i.e. to give full attention; to set a course and keep to it.

Thayer’s Greek Lexicon

STRONGS NT 4337: προσέχω


προσέχω; imperfect προσεῖχον; perfect προσέσχηκα; (present middle 3 person singular προσέχεται (1 Timothy 6:3 Tdf.)); to turn to (cf. πρός, IV. 1), that is,

  1. to bring to, bring near; thus very frequent in Greek writings from Herodotus down with ναῦν (quite as often omitting the ναῦν) and a dative of place, or followed by πρός with an accusative of place, to bring a ship to land, and simply to touch at, put in.


  1. τόν νοῦν, to turn the mind to, attend to, be attentive: τίνι, to a person or thing, Aristophanes eqq. 503; Plato, Demosthenes, Polybius, Josephus, Lucian, Plutarch, others; once so in the Bible, viz. Job 7:17. The simple προσέχειν τίνι (the Sept. for הִקְשִׁיב, also for הֶאֱזִין), with τόν νοῦν omitted, is often used in the same sense from Xenophon down; so in the N. T. (cf. Winers Grammar, 593 (552); Buttmann, 144 (126)): Acts 8:6; Acts 16:14; Hebrews 2:1; 2 Peter 1:19(1 Macc. 7:11; 4 Macc. 1:1; Wis. 8:12); in the sense of caring for, providing for, Acts 20:28.
  2. προσέχω ἐμαυτῷ, to attend to oneself, i. e. to give heed to oneself (the Sept. for נִשְׁמָר, to guard oneself, i. e. to beware,Genesis 24:6; Exodus 10:28; Deuteronomy 4:9; Deuteronomy 6:12, etc.): Luke 17:3; Acts 5:35 (cf. Buttmann, 337 (290); Winers Grammar, 567 (518); yet see ἐπί, B. 2 f. α.); with the addition of ἀπό τίνος, to be on one’s guard against, beware of, a thing (cf. Buttmann, § 147, 3 (ἀπό, I. 3 b.)): Luke 12:1 (Tobit 4:12; (Test xii. Patr., test. Dan 6)); also without the dative προσέχειν ἀπό τίνος: Matthew 7:15; Matthew 10:17; Matthew 16:6, 11; Luke 20:46, (Sir. 6:13 Sir. 11:33 Sir. 17:14 Sir. 18:27; (‘Teaching’ etc. 6, 3 [ET]; 12, 5 [ET])); followed by μή with an infinitive, to take heed lest one do a thing, Matthew 6:1; ἐμαυτῷ, μήποτε with the subjunctive Luke 21:34; absolutely to give attention, take heed: Sir. 13:13; the Epistle of Barnabas 4, 9 [ET]; 7, 4 [ET], 6. (9); followed by πῶς, the Epistle of Barnabas 7, 7 [ET]; by the interrogative τί, ibid. 15, 4 [ET]; ἵνα, ibid. 16, 8 [ET]; ἵνα μήποτε, the Epistle of Barnabas 4, 13 [ET] (variant; ἵνα μή, 2 Chronicles 25:16); (μήποτε, the Epistle of Barnabas 4, 14).
  3. namely, ἐμαυτόν, to apply oneself to, attach oneself to, hold or cleave to a person or a thing (R. V. mostly give heed): with the dative of a person to one, Acts 8:10; 1 Timothy 4:1; τῷ ἐπισκόπωπροσεχ. καί τῷ πρεσβυτεριω καί διακόνοις, Ignatius ad Philad. 7, 1 [ET]; ad Polycarp, 6, 1 [ET]; with the dative of a thing, μύθοις, 1 Timothy 1:4; Titus 1:14; (middle ὑγιαίνουσι λόγοις, 1 Timothy 6:3 Tdf. (others προσέρχεται, which see b. β.)); to be given or addicted to: οἴνῳ, 1 Timothy 3:8 (τρυφή, Julian Caesar 22 (p. 326, Spanh. edition); τρυφή καί μέθηl, Polyaen. strateg. 8, 56); to devote thought and effort to: τῇ ἀναγνώσει κτλ., 1 Timothy 4:13; τῷ θυσιαστηρίῳ (A. V. give attendance), Hebrews 7:13(ναυτικοις, Thucydides 1, 15; for other examples from Greek writings see Passow, under the word, 3 c.; (Liddell and Scott, under the word, 4 b.)).


Strong’s Exhaustive Concordance

to attend to, give heed to

From pros and echo; (figuratively) to hold the mind (nous implied) towards, i.e. Pay attention to, be cautious about, apply oneself to, adhere to — (give) attend(-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to unto); have regard.


Strong’s Concordance #4572

seautou: of (to, for) yourself

Original Word: σεαυτοῦ, ῆς, οῦ

Transliteration: seautou

Short Definition: of yourself

Definition: of yourself.

HELPS Word-studies

4572 seautoú (from 4571 /sé, “you” and 846 /autós, “self”) – properly, relating to yourself, as you bring the action (attention) back to (on) yourself.

Thayer’s Greek Lexicon

STRONGS NT 4572: σεαυτοῦ


σεαυτοῦ, σεαυτῆς, σεαυτοῦ, a reflexive pronoun of the 2nd person, used only in the genitive, dative, and accusative; in the N. T. only in the masculine; genitive (of) thyself (of) thee: John 8:13; John 18:34 L Tr WH; Acts 26:1; 2 Timothy 4:11; dative σεαυτῷ (to) thyself (to) thee: John 17:5; Acts 16:23; Romans 2:5; 1 Timothy 4:16; accusative σεαυτόν, thyself, thee: Matthew 4:6; Mark 12:31; Luke 4:23; John 8:53; Romans 14:22; Galatians 6:1; 1 Timothy 4:7; 2 Timothy 2:15; James 2:8; etc. (Cf. Buttmann, § 127, 13.)


Strong’s Exhaustive Concordance

of you

Genitive case from se and autos, also dative case of the same, seautoi seh-ow-to’, and accusative case seauton seh-ow-ton’, likewise contracted sautou (sow-too’), sautoi (sow-to’), and sauton (sow-ton’), respectively of (with, to) thyself — thee, thine own self, (thou) thy(-self).


Strong’s Concordance S# 4704

spoudazó: to make haste, hence to give diligence

Original Word: σπουδάζω

Part of Speech: Verb

Transliteration: spoudazó

Short Definition: I hasten

Definition: I hasten, am eager, am zealous.

HELPS Word-studies

Cognate: 4704 spoudázō – properly, be swift (go fast, be speedy); (figuratively) to move speedily by showing full diligence (fully applying oneself); acting fervently (speedy commitment) to accomplish all that God assigns through faith (“His inbirthed persuasion“). Accordingly, 4704 (spoudázō) and faith (4102 /pístis) are directly linked (see Eph 4:3-5; 2 Tim 4:7-9). See 4710 (spoudē).

Thayer’s Greek Lexicon

STRONGS NT 4704: σπουδάζω


σπουδάζω; future σπουδάσω (a later form for the early σπουδάσομαι, cf. Krüger, § 40, under the word, vol. i, p. 190; Buttmann, 53 (46); (Winers Grammar, 89 (85); Veitch, under the word)); 1 aorist ἐσπούδασα; (σπουδή, which see); from Sophocles and Aristophanes down;

  1. to hasten, make haste: followed by an infinitive (cf. σπεύδω, 1), 2 Timothy 4:9, 21; Titus 3:12 (others refer these examples to b.; but cf. Holtzmann’s Commentary on 2 Timothy 2:15).
  2. to exert oneself, endeavor, give difference: followed by an infinitive, Galatians 2:10; Ephesians 4:3; 1 Thessalonians 2:17; 2 Timothy 2:15; Hebrews 4:11; 2 Peter 1:10; 2 Peter 3:14; followed by an accusative with an infinitive 2 Peter 1:15.


Strong’s Exhaustive Concordance

be eager, hasten

From spoude; to use speed, i.e. To make effort, be prompt or earnest — do (give) diligence, be diligent (forward), endeavour, labour, study.


Strong’s Concordance #4846

sumpnigó: to choke

Original Word: συμπνίγω

Part of Speech: Verb

Transliteration: sumpnigó

Short Definition: I choke utterly, crowd upon

Definition: I choke utterly, as weeds do plants; I crowd upon.

HELPS Word-studies

4846 sympnígō (from 4862 /sýn, “identified with” and 4155 /pnígō, “choke”) – properly, choke (cut off) – literally, “choked because joined with.”

4846 /sympnígō (“press in on, choke”) operates in people having “wrong identifications” (aligning with sin). Doing this cuts a person off from Christ’s provisions (His life-supply, note the prefix, syn) and leaves them inoperative (stalled, spiritually suffocated).

[4846 (sympnígō) is figuratively used of the deadly connections of sin, cutting off the life-support needed to live.]

Thayer’s Greek Lexicon

STRONGS NT 4846: συμπνίγω


συμπνίγω (T WH συνπνίγω (cf. σύν, II. at the end)); imperfect συνέπνιγον; 1 aorist συνέπνιξα; present passive 3 person plural συμπνίγονται; to choke utterly: the seed of the divine word sown in the mind, Matthew 13:22; Mark 4:7, 19 (δένδρασυμπνιγομενα, Theophrastus,

  1. plant. 6, 11, 6); συμπνίγονται, they are choked, i. e. the seed of the divine word in their minds is choked, Luke 8:14; τινα, to press round or throng one so as almost to suffocate him, Luke 8:42 (A. V.thronged).


Strong’s Exhaustive Concordance

choke, throng.

From sun and pnigo; to strangle completely, i.e. (literally) to drown, or (figuratively) to crowd — choke, throng.


Strong’s Concordance S#5442

phulassó: to guard, watch

Original Word: φυλάσσω

Part of Speech: Verb

Transliteration: phulassó

Short Definition: I keep, guard, observe

Definition: (a) I guard, protect; mid: I am on my guard, (b) act. and mid. of customs and regulations: I keep, observe.

HELPS Word-studies

5442 phylássō (akin to 5441 /phýlaks, “a military guard”) – properly, preserve by “having an eye on” (J. Thayer), referring to the uninterrupted vigilance shepherds show in keeping their flocks (see Lk 2:8, used with 5438 /phylakḗ, “a military guard,” i.e. exercising unbroken vigilance as a military guard).

5442 /phylássō (“keep watch over, keep secure”) emphasizes the needed vigilance to keep what is entrusted. Thus 5442 (phylássō) is often used in the NT in the Greek middle voice meaning, “Personally be on guard against,” stressing the constant, personal interest involved with the guarding.

[Examples: Lk 12:15, “Beware of,” (RV, “Keep yourselves from,” cf. Ac 21:25); 2 Tim 4:15, “Be thou aware” (see Vine, Unger, White, NT, 65).]


Thayer’s Greek Lexicon

STRONGS NT 5442: φυλάσσω


φυλάσσω; future φυλάξω; 1 aorist ἐφύλαξα; middle, present φυλάσσομαι; 1 aorist ἐφυλαξάμην; present passive φυλάσσομαι; from Homer down; the Sept. times too many to count for שָׁמַר, occasionally for נָצַר (etc.):

  1. Active, to guard (Latincustodio); i. e., a. to watch, to keep watch: with φυλακήν, added, Luke 2:8 (see φυλακή, a.).
  2. to guard or watch, have an eye upon: τινα, one, lest he escape, Acts 12:4; Acts 28:16; passive, Acts 23:35; Luke 8:29; τί, anything, lest it be carried off: τά ἱμάτια, Acts 22:20.
  3. to guard a person (or thing) that he may remain safe, i. e. lest he suffer violence, be despoiled, etc., equivalent to to protect: τήναὐλήν, Luke 11:21; ἀπό τίνος, to protect one from a person or thing, 2 Thessalonians 3:3 (see πονηρός, p. 531a) (Xenophon, Cyril 1, 4, 7; Psalm 140:9 (); cf. Buttmann, § 147, 3; (Winer’s Grammar, 223 (209))); τήν παραθήκην (or παρακαταθήκην), to keep from being snatched away, preserve safe and unimpaired, 1 Timothy 6:20; 2 Timothy 1:14; with the addition of εἰς τινα ἡμέραν, i. e. that it may be forthcoming on that day, 2 Timothy 1:12; to guard from being lost or perishing, i. e. (with the predominant idea of a happy issue), to preserve: τινα, John 17:12 (where ἐφύλαξα is explained by the following οὐδείς ἐξ αὐτῶν ἀπώλετο (cf. τηρέω, at the end)); 2 Peter 2:5; τινα with a predicate accusative, Jude 1:24; φυλάξει(opposed to ἀπολέσει) τήν ψυχήν εἰς ζωήν αἰών. i. e. will keep it with the result that lie will have life eternal, John 12:25; ἑαυτόνἀπό τόν to guard oneself from a thing, 1 John 5:21 (where cf. Westcott).
  4. to guard, i. e. to care for, take care not to violate; to observe: τόν νόμον, Acts 7:53; Acts 21:24; Galatians 6:13 (Leviticus 19:37, etc.; Sophocles Trach. 616; others; νόμους, Xenophon, Hell. 1, 7, 30; Plato, de rep. 6, p. 484 b.; polit., p. 292 a.); single precepts of the Mosaic law, Matthew 19:20 L T Tr WH; Mark 10:20 Lachmann; Luke 18:21 L T Tr text WH; (τά δικαιώματα τοῦ νόμου, Romans 2:26); τόν λόγον τοῦ Θεοῦ, Luke 11:28; τά ῤήματα of Jesus, John 12:47 L T Tr WH; apostolic directions, Acts 16:4; 1 Timothy 5:21.
  5. Middle a. to observe for oneself something to escape, i. e. to avoid, shun, flee from: by a use common in Greek writings from Aeschylusand Herodotus down, with an accusative of the object, τί, Acts 21:25 (A. V. keep themselves from); τινα, 2 Timothy 4:15 (A. V. be thou ware of); ἀπό τίνος, to keep oneself from a thing, Luke 12:15(Xenophon, Cyril 2, 3, 9; (Hell. 7, 2, 10)); ἵνα μή, 2 Peter 3:17 (ὅπωςμή, Xenophon, mem. 1, 2, 37; other examples in Passow, under the word, p. 2360{a}; (Liddell and Scott, under the word, C. II.)).
  6. by a usage foreign to Greek writings but very frequent in the Sept. (cf. Winers Grammar, 253 (238)), to guard for oneself (i. e. for one’s safety’s sake) so as not to violate, i. e. to keep, observe: ταῦταπάντα (the precepts of the Mosaic law), Matthew 19:20 R G; Mark 10:20 R G T Tr WH; Luke 18:21 R G Tr marginal reading (Exodus 12:17; Leviticus 18:4; Leviticus 20:8, 22; Leviticus 26:3, and many other passages). (Compare: διαφυλάσσω. Synonym: see τηρέω, at the end.)


Strong’s Exhaustive Concordance

to guard, keep

Probably from phule through the idea of isolation; to watch, i.e. Be on guard (literally of figuratively); by implication, to preserve, obey, avoid — beward, keep (self), observe, save. Compare tereo.