πρός is a preposition used with the genitive, locative, and accusative cases. It assists nouns with motion, presence or proximity, opposition, and reference or interest. It is distinct from εἰς, which emphasizes motion into, ἐν, which indicates location, and both ἀπό and ἐκ, which denote motion from and out from.
When utilized with the accusative case, πρός may indicate proximity or presence. John 1:1, The Word was facing the God. John 1:2 He was with the God in the beginning. In Romans 3:26, πρός expresses towards relating to a display of God’s righteousness. The God before set Christ as a satisfaction (propitiation) facing the demonstration of His righteousness in the deferral of punishment for sin previously committed. Abraham was justified by his works, but not facing (in the presence of) God (Romans 4:2). His works displayed his faith. His faith is what justified him before God, not his works (Romans 4:3). In Romans 5:1, πρός is used to indicate that the peace we have, resulting from being justified by faith through Jesus Christ, is before God. In His ascension, Christ gave gifts to the Church towards the equipping of the saints (Ephesians 4:12) in order that they are no longer inarticulate babblers tossed around by every wind of teaching by the craftiness facing deceitful methodologies (Ephesians 4:14).
πρός may also express with reference to, or in the interest of. With reference to the angels, they are made ministering spirits. In contrast, with reference to the Son, He is God (Hebrews 1:7–8).
In Acts 27:34, πρός assists the genitive case when Paul uses it while speaking to the men on the ship with him. They had been caught in a fierce storm for many days without food. He implores them to take nourishment in the interest of their salvation from this situation.
The locative case employs πρός to assist in indicating location. In Mark 5:11, a large herd of swine was feeding at the mountain. The demons who possessed a man in the region encounter Jesus, who permits them to enter the swine rather than the abyss (Mark 5:12–13). As Jesus is at the descent of the Mount of Olives, the multitude begins to praise Him, saying, “Well spoken of is the King who comes in the name of the Lord (Luke 19:37). When Christ was taken before the high priest, Peter stayed at the door. John, who was known to the high priest, entered in, while Peter faced the sifting of Satan. A time that Jesus had told him was coming (John 18:16). While Mary was at the tomb of Christ weeping because it was opened, she encountered two angels, who declared to her that He is risen (John 20:11–12).
πρός may also be used in composition. In Luke 9:41, πρός adds emphasis to άγω to express bearing before (προσάγω). A man carrying his child to Jesus begged for His assistance. In 1 Peter 3:18, Peter uses προσάγω concerning Christ, who suffered for our sins, that He should bring us before the God. In Acts 23:23, the commander of the garrison in Jerusalem called for two of his centurions. προσκαλέω is utilized to emphasize that the calling was for them to come before his face. προστίθημι expressed placing with and often indicates adding (Luke 12:25; Galatians 3:19). When πρός is joined to λαμβάνω, it conveys taking or receiving to the face of. In Mark 8:32, Peter took Jesus aside (προσλαμβάνω) to rebuke Him concerning His words about His death in Jerusalem. In Romans 14:1, Paul uses προσλαμβάνω to indicate that the stronger brother is to receive alongside a weaker brother in the faith, apart from causing doubt. πρός and κρατος are joined to emphasize the idea of making ready or continuing. In Mark 3:9, the disciples make ready (προσκαρτερέω) a small boat for Christ because of the multitude. In Colossians 4:2, Paul encourages us to continue (προσκαρτερέω) in worship, being vigilant in it with thanksgiving. ρός is a preposition used with the genitive, locative, and accusative cases. It assists nouns with motion, presence or proximity, opposition, and reference or interest. It is distinct from εἰς, which emphasizes motion into, ἐν, which indicates location, and both ἀπό and ἐκ, which denote motion from and out from.
When utilized with the accusative case, πρός may indicate proximity or presence. John 1:1, The Word was facing the God. John 1:2 He was with the God in the beginning. In Romans 3:26, πρός expresses towards relating to a display of God’s righteousness. The God before set Christ as a satisfaction (propitiation) facing the demonstration of His righteousness in the deferral of punishment for sin previously committed. Abraham was justified by his works, but not facing (in the presence of) God (Romans 4:2). His works displayed his faith. His faith is what justified him before God, not his works (Romans 4:3). In Romans 5:1, πρός is used to indicate that the peace we have, resulting from being justified by faith through Jesus Christ, is before God. In His ascension, Christ gave gifts to the Church towards the equipping of the saints (Ephesians 4:12) in order that they are no longer inarticulate babblers tossed around by every wind of teaching by the craftiness facing deceitful methodologies (Ephesians 4:14).
πρός may also express with reference to, or in the interest of. With reference to the angels, they are made ministering spirits. In contrast, with reference to the Son, He is God (Hebrews 1:7–8).
In Acts 27:34, πρός assists the genitive case when Paul uses it while speaking to the men on the ship with him. They had been caught in a fierce storm for many days without food. He implores them to take nourishment in the interest of their salvation from this situation.
The locative case employs πρός to assist in indicating location. In Matthew 5:11, a large herd of swine was feeding at the mountain. The demons who possessed a man in the region encounter Jesus, who permits them to enter the swine rather than the abyss (Mark 5:12–13). As Jesus is at the descent of the Mount of Olives, the multitude begins to praise Him, saying, “Well spoken of is the King who comes in the name of the Lord (Luke 19:37). When Christ was taken before the high priest, Peter stayed at the door. John, who was known to the high priest, entered in, while Peter faced the sifting of Satan. A time that Jesus had told him was coming (John 18:16). While Mary was at the tomb of Christ weeping because it was opened, she encountered two angels, who declared to her that He is risen (John 20:11–12).
πρός may also be used in composition. In Luke 9:41, πρός adds emphasis to άγω to express bearing before (προσάγω). A man carrying his child to Jesus begged for His assistance. In 1 Peter 3:18, Peter uses προσάγω concerning Christ, who suffered for our sins, that He should bring us before the God. In Acts 32:21, the commander of the garrison in Jerusalem called for two of his centurions. προσκαλέω is utilized to emphasize that the calling was for them to come before his face. προστίθημι expressed placing with and often indicates adding (Luke 12:25; Galatians 3:19). When πρός is joined to λαμβάνω, it conveys taking or receiving to the face of. In Mark 8:32, Peter took Jesus aside (προσλαμβάνω) to rebuke Him concerning His words about His death in Jerusalem. In Romans 14:1, Paul uses προσλαμβάνω to indicate that the stronger brother is to receive alongside a weaker brother in the faith, apart from causing doubt. πρός and κρατος are joined to emphasize the idea of making ready or continuing. In Mark 3:9, the disciples make ready (προσκαρτερέω) a small boat for Christ because of the multitude. In Colossians 4:2, Paul encourages us to continue (προσκαρτερέω) in worship, being vigilant in it with thanksgiving.
