Abarim Publications' online Biblical Greek Dictionary

παις

• Together with the verb αγω (ago), meaning to guide or lead: the noun παιδαγωγος (paidagogos), which in the classics originally described a slave who walked his master's child to school and back (Galatians 3:24). Later this word came to denote a more general mentor and finally the actual teacher. In the New Testament this word is used in 1 Corinthians 4:15, Galatians 3:24 and 3:25 only, where it obviously serves in the original sense of describing a master's subordinate who takes care of the master's heirs who for now are more equal to the slave than to the master.
• The diminutive παιδαριον (paidarion), which would probably describe a slave-child, or "little subordinate." It occurs in John 6:9 only, but strikingly in the neutral form. In other words: we don't know whether this person was a boy or girl or perhaps an adult with very little formal authority.
• The verb παιδευω (paideuo), meaning to raise or educate any "low-one" toward a level of sophistication or upper social status. This verb was obviously most often used to describe the raising of children, but specifically in the sense of educating them in the social graces, arts and sciences. This verb was also used to euphemize punishment, literally in the sense of "teaching a lesson." It occurs 13 times in the New Testament, see full concordance, and from it derive:
  • Together with the particle of negation α (a), meaning not or without: the adjective απαιδευτος (apaideutos), meaning unsophisticated, not having had a proper upbringing (2 Timothy 2:23 only).
  • The noun παιδεια (paideia), which describes an element of a subordinate's upbringing: either a lesson or a chastening. It's used 6 times; see full concordance.
  • The noun παιδευτης (paideutes), meaning an instructor (Romans 2:20 and Hebrews 12:9 only).
• The diminutive noun παιδιον (paidion), meaning "younger junior," which may describe a child up to seven years old, or else an adult with very little authority. It should be emphasized that this word does not refer to age but rather to social rank, and particularly one's potential to rise up the social ladder. The flute-playing dirge-singers of Matthew 11:16, for instance, were obviously not physical infants but rather "infants of say-so". They had so little clout that they couldn't even get people to dance to their tunes.
  On occasion this word was used to refer to foreigners, which illustrates that compared to our modern society, Greek social stratification was much more based on rank and not at all on age. Comparing an adult foreigner to a native infant was not a matter of a figurative use of the word for child, but rather reflected one and the same level of social engagement. This level of social engagement would be similar to a three year old and an adult who barely spoke Greek and had no sense of Greek decorum and social codes.
  Many a children's bible sport centerfolds that show Jesus calling wide-eyed "children" to him (Matthew 19:14) but that's not at all the point of the story. Instead, Jesus calls people of all ages that can't get anybody to listen. He calls the weak and powerless and authority-less of all ages, because the Kingdom belongs to the weak and powerless and authority-less. Christ will crush all rule and dominion and authority (1 Corinthians 15:24) and the earth and all that is in it will belong to the weak and authority-less (Matthew 5:5, 18:3).
  The difference with the diminutive παιδαριον (paidarion; see above), isn't clear but it appears that παιδιον (paidion) describes the younger or lower of the two. Our noun is used 51 times; see full concordance. From this noun in turn comes:
  • The adverb παιδιοθεν (paidiothen), meaning from one's first step onto the social stage and one's first feeble steps of social engagement (Mark 9:21 only). This adverb would most commonly refer to one's birth but could in theory also refer to one's first steps toward being civilized as an adult (say, in case one came from the wilderness or some foreign country).
• The feminine noun παιδισκη (paidiske), which could refer to a girl or a working woman of very low standing. Since the parent noun παις (pais) was used both in masculine and feminine forms, this noun παιδισκη (paidiske) implies employ for which the feminine gender was essential. Note that in Greek and Roman society, sexual services were among the common duties of slaves of both genders. Brothels in the Greco-Roman world were for customers who didn't own slaves. This noun is used 13 times; see full concordance.
• The verb παιζω (paizo), meaning to act or treat like a παις (pais): to act with little regard for social decorum, to horse around, or to toy with someone as if they were a child or low-ranking slave. This doesn't necessarily refer to indecent behavior but rather to play, sport, jest, singing or dancing (1 Corinthians 10:7 only). From this verb in turn comes:
  • Together with the preposition εν (en), meaning in, on, at, by: the verb εμπαιζω (empaizo), meaning to belittle or play someone, to ridicule someone. This latter verb, to ridicule, comes from the Latin verb rideo, to laugh, which is of unclear origin. The noun ridica, however, means stake or prop (to support vines with), and a small one would be called a ridicula. These two nouns are also of obscure pedigree, but a native speaker of Latin would almost certainly have assumed a natural link between these words and our verb rideo. In Greek there is the verb ερειδω (ereido), to prop or stick something upon something else (Acts 27:41 only), which in turn is of unclear etymology, but by the authors of the New Testament rather obviously and lavishly utilized to illustrate the gospel of Jesus Christ. Our verb εμπαιζω (empaizo), to ridicule, is used 13 times; see full concordance, and from it in turn come:
    • The noun εμπαιγμος (empaigmos), meaning ridicule (Hebrews 11:36 only).
    • The noun εμπαικτης (empaiktes), which describes someone who plays, mocks or degrades others: a ridiculer, mocker or scoffer. This rare noun occurs in 2 Peter 3:3 and Jude 1:18 only. The Septuagint, curiously, uses this word in Isaiah 3:4: "young boys will be their princes and ridiculers will rule them", as a translation of תעלולים (ta'alulim), vexers.

παυω

• Together with the preposition ανα (ana), meaning on or upon: the verb αναπαυω (anapauo), also meaning to stop or make to cease, but which emphasizes cessation upon an implied period of toil or trouble (tellingly, this verb could also describe the laying fallow of farm land). In the classics this verb is frequently used to describe a providing rest after service or battle. In that same sense, our verb occurs in Matthew 11:28: "Come unto me, all who labor and are heavy laden, and I will give you rest." Our verb is used 12 times, see full concordance, and from it in turn derive:
  • The noun αναπαυσις (anapausis), meaning repose or rest, particularly from a specified endeavor or task. This noun is used 5 times; see full concordance.
  • Together with the preposition επι (epi), meaning on or upon: the verb επαναπαυω (epanapauo), meaning to rest upon. In the classics this verb is used to describe a reposing upon a comfortable receptacle, or the coming to rest of some moveable machine, the resting of one's hope upon some certainty or expectation, or a resting contently on something relied on. In the New Testament, our verb occurs in Luke 10:6 and Romans 2:17 only.
  • Together with the preposition συν (sun), meaning together or with: the verb συναναπαυω (sunanapauo), meaning to jointly rest (Romans 15:32 only). This verb is extremely rare in all of Greek literature, and occurs rather conspicuously in the Septuagint version of Isaiah 11:6, where the leopard is foreseen to enjoy rest jointly with the kid. It seems obvious that Paul used that same word with an equal degree of conspicuousness.
• Together with the preposition κατα (kata), meaning down from, down upon: the verb καταπαυω (katapauo), meaning to stop and ease, to stop and stand down, to stop and bring down, to cut down a size: to stop by killing someone, to stop and depose some tyrant, and so on. This verb may describe the conclusion of some first section (of a play or a speech) and the continuation to the next. Or it may describe the cessation of worship and stripping of honors of outdated gods. Or it simply meant to stop doing something and dropping the whole endeavor altogether. This verb is used 4 times, see full concordance, and from it in turn derive:
  • Together with the particle of negation α (a), meaning not or without: the adjective ακαταπαυστος (akatapaustos), meaning unrestrainable, unstoppable and put-downable (2 Peter 2:14 only).
  • The noun καταπαυσις (katapausis), which describes the act of stopping and easing off, a putting to rest and deposing. It's used 9 times; see full concordance.

πωλος

παιω

πατασσω

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Associated Biblical names