1 Corinthians 3:8 — Word Study
N1904ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
BSAThe [one]ho plantingphuteuō▸ [sows the seed of God's message] nowde alsokai the [one]ho wateringpotizō▸ [nourishes with spiritual care] oneehis [united in purpose] are,eimi▸ eachhekastos [every individual] nowde <the>ho [his] ownidios [personal, private] rewardmisthos will receivelambanō▸ [receive their due wages] according tokata <the>ho [his] ownidios labor.kopos [toil, effort]
| Greek | English | Parsing |
|---|---|---|
| ὁ | The [one] | Article, nominative, singular |
| φυτεύων | planting | Verb, present, active |
| δὲ | now | Conjunction |
| καὶ | also | Conjunction |
| ὁ | the [one] | Article, nominative, singular |
| ποτίζων | watering | Verb, present, active |
| ἕν | one | Adjective, nominative, singular |
| εἰσιν, | are, | Verb, present, active |
| ἕκαστος | each | Adjective, nominative, singular |
| δὲ | now | Conjunction |
| τὸν | <the> | Article, accusative, singular |
| ἴδιον | [his] own | Adjective, accusative, singular |
| μισθὸν | reward | Noun, accusative, singular |
| λήμψεται | will receive | Verb, future, middle deponent |
| κατὰ | according to | Preposition |
| τὸν | <the> | Article, accusative, singular |
| ἴδιον | [his] own | Adjective, accusative, singular |
| κόπον. | labor. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who plants and he who waters are one in purpose, and each will be rewarded according to his own labor. |
| KJV | Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. |
| ASV | Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor. |
| YLT | and he who is planting and he who is watering are one, and each his own reward shall receive, according to his own labour, |
| WEB | Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor. |
| BBE | Now the planter and the waterer are working for the same end: but they will have their separate rewards in the measure of their work. |
The translations differ in their rendering of φυτεύων and εἰσιν — see How Translations Differ.
The sentence has one main clause with several subordinate elements detailing the subjects and their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbφυτεύω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Corinthians 3:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Unity in the Work of Godgenerated
1 Corinthians 3:8 highlights the collaborative nature of ministry, where both the planter and the waterer are united in their purpose. Paul reminds the Corinthians that their efforts in spreading the Gospel are interconnected, emphasizing that God is ultimately responsible for the growth of the church. This passage serves as a reminder that every role in the ministry, whether planting or watering, is significant and contributes to God's work.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 3:9 | For we are God’s fellow workers; you are God’s field, God’s building. |
| 2 | 1 Corinthians 4:6 | Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another. |
| 3 | John 4:36–38 | Already the reaper draws his wages and gathers a crop for eternal life, so that the sower and the reaper may rejoice together. |
| 4 | 1 Corinthians 4:5 | Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God. |
| 5 | 1 Corinthians 9:17–18 | If my preaching is voluntary, I have a reward. But if it is not voluntary, I am still entrusted with a responsibility. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — φυτεύων, phuteuōgenerated
The word φυτεύων (phuteuō) is a present active participle meaning 'planting.' It signifies the act of sowing seeds, both literally and metaphorically, in the context of spiritual teaching and growth. This word appears in the New Testament to describe the work of evangelism and discipleship, as seen in passages like Matthew 13:3.
In this verse, Paul uses φυτεύων to illustrate the role of those who share the Gospel message. The participial form indicates an ongoing action, suggesting that planting is a continuous effort within the community of believers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across several translations. The Berean Standard Bible uses plants for φυτεύων, while the Young's Literal Translation opts for planting. Both convey the act of sowing in a spiritual sense.
The translations differ slightly in their rendering of εἰσιν. The ASV, KJV, and others use are, while the Berean Standard Bible and others choose will be, indicating a future aspect.
Sentence Structuregenerated
The main verb of the sentence is εἰσιν, are, which connects the two subjects: φυτεύων, planting, and ποτίζων, watering. Both subjects are linked by the conjunction καὶ, and, indicating their unity in purpose.
The structure of the verse emphasizes the relationship between the actions of planting and watering, leading to the conclusion that each worker will receive their own reward based on their individual labor.
Septuagint Backgroundgenerated
φυτεύω appears in the Septuagint, translating the Hebrew word נָטַע, which means 'to plant.' This connection reinforces the agricultural imagery used in both the Old and New Testaments.
In the context of the Old Testament, ποτίζω corresponds to the Hebrew שָׁקָה, meaning 'to give drink,' indicating the nurturing aspect of ministry that Paul is addressing.
In plain words — the whole versegenerated
1 Corinthians 3:8 teaches that those who plant and those who water are united in their purpose. Each person will receive a reward based on their own hard work. This shows that every role in God's work is important, and God is the one who makes things grow.
Frequently Asked Questionsgenerated
This means that both roles are equally important in the work of spreading the Gospel, and they work together towards the same goal.
Each person's reward will reflect their own efforts and contributions to God's work, emphasizing personal responsibility in ministry.
Planting refers to the initial sharing of the Gospel, while watering involves nurturing and teaching believers, both essential for spiritual growth.
Paul emphasizes unity to remind the Corinthian church that they should not elevate one worker over another, as all are working together for God's purposes.
Reflection Questionsgenerated
- In what ways can I support those who are planting and watering in my community?
- How can I ensure that my efforts in ministry align with God's purpose?
- What does it mean for me to receive a reward for my labor in God's work?
- How can I cultivate a spirit of unity among fellow workers in the church?
The early church on this verse — how the Fathers read it
Early church Fathers comment on the unity and collaborative nature of ministry as expressed in this verse.
Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together;Early Church Fathers on 1 Corinthians 3 →
"He that planteth and he that watereth, are one." For by means of this he establishes another point also, viz. that they should not be exalted one against another.Early Church Fathers on 1 Corinthians 3 →
Paul points out that he and Apollos are merely hired hands on someone else’s farm. They have nothing apart from the payment they get for their labor.Early Church Fathers on 1 Corinthians 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 3:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow he that planteth, and he that watereth are one,.... Not in every respect so; they were different as men, they were not the same individual persons, nor in the same office; Paul was an apostle,
Read John Gill on 1 Corinthians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. One - one in standing before God; able to do nothing without God.
Read Robert Jamieson on 1 Corinthians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe ministers of Christ, though one be used in planting and another in watering, one in laying the foundation and another in building thereupon, yet are one; one in their office and work, one in their ministry, being all servants to Christ, who is one; all serving one and the same Lord, all doing the same business, proposing the same end, and with all their might labouring towards it; and therefore, as they ought not to divide into parties and factions, so you ought not for their sakes to be so divided. Yet they are not so one, but that one may labour more than another, and be honoured by God with more success than another, and every one shall receive a reward proportioned to his labour…
Read Matthew Poole on 1 Corinthians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. Ver. 8. And he that watereth are one] Why then are not you at one? Should ye not follow your leaders, press their footsteps? Surely you would, did you not more mind party than peace. Maxima pars studiorum, est studium partium; a hateful kind of study. Shall receive his own reward] Those ambitious doctors that draw disciples after them, hunting after popular applause (that empty blast of stinking breath), shall have that for their reward; let them make them merry with it. When faithful ministers shall shine as stars, Daniel 12:3.
Read John Trapp on 1 Corinthians 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Are one.—The planter and the waterer are one in that they are both working in the same cause. “But,” says the Apostle (not “and,” as in our version), “each man shall receive his own reward from God, not from man, according to his labour.” There is an individuality as well as a unity in the work of the ministry. This is, however, not a thing to be noticed by men, but it will be recognised by the great Master.
Read Charles John Ellicott on 1 Corinthians 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. He that planteth and he that watereth are one] Both Paul and Apollos have received the same doctrine, preach the same doctrine, and labour to promote the glory of God in the salvation of your souls. Why should you be divided with respect to Paul and Apollos, while these apostles are intimately ONE in spirit, design, and operation? According to his own labour.] God does not reward his servants according to the success of their labour, because that depends on himself; but he rewards them according to the quantum of faithful labour which they bestow on his work. In this sense none can say, I have laboured in vain, and spent my strength for nought.
Read AdamClarke on 1 Corinthians 3 →CambridgeThe Cambridge Bible for Schools and Colleges8. he that planteth and he that watereth are one] As though to make his depreciation of man as emphatic as possible, the Apostle uses the neuter gender here. The instruments are one thing, parts of a vast piece of machinery which God has put in motion for the salvation of the world. As channels of Divine grace it is our duty to forget their personality.
Read Cambridge on 1 Corinthians 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAre one - ἕνεἰσιν hen eisin. They are not the same person; but they are one in the following respects: (1) They are united in reference to the same work.
Read Albert Barnes on 1 Corinthians 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He who plants and he who waters are one in purpose, and each will be rewarded according to his own labor.
Now he who plants and he who waters are the same, but each will receive his own reward according to his own labor.
He who plants and he who waters are one in purpose, and each will be rewarded according to his own labor.
The one who plants and the one who waters work as one, but each will receive his reward according to his work.
Tyndale line
Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.
Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor.
Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labour.
Now he that planteth and he that watereth are one: and every man shall receive his own reward, according to his own labor.
And he that planteth, and he that watreth, are one, and euery man shall receiue his wages, according to his labour.
Strictly literal
But the planter and the waterer are one; but each shall receive his own reward according to his own labour.
and he who is planting and he who is watering are one, and each his own reward shall receive, according to his own labour,
and he who is planting and he who is watering are one, and each will receive his own reward according to his own labor,
Now he who plants and he who waters are one, and each will receive his own wages according to his own labor.
From the Latin
Now he that planteth, and he that watereth, ate one. And every man shall receive his own reward, according to his own labour.
Simplified
The one planting and the one watering have the same goal, and both will be rewarded according to what they've done.
Now the planter and the waterer are working for the same end: but they will have their separate rewards in the measure of their work.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Qui autem plantat, et qui rigat, unum sunt. Unusquisque autem propriam mercedem accipiet, secundum suum laborem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܢ ܕܢܨܒ ܕܝܢ ܘܡܢ ܕܡܫܩܐ ܚܕ ܐܢܘܢ ܘܐܢܫ ܐܝܟ ܥܡܠܗ ܐܓܪܗ ܡܩܒܠ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
The standard critical text of the New Testament.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
The previous edition, still widely cited.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
The Society of Biblical Literature edition, freely licensed.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
The edition that turned scholarship toward the earliest manuscripts.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
An independent critical text built from the oldest witnesses then known.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
A recent critical edition following documentary evidence closely.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
The reading of the majority of surviving manuscripts.
ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 3:8
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
φυτεύω (phuteuō) means 'to plant' and is derived from the word for 'plant' (φυτόν). It encompasses literal planting, such as trees and vineyards, and metaphorical uses, including instilling doctrine or begetting children. In the New Testament, it appears in verses like Matthew 21:33 and 1 Corinthians 3:6-8.
φυτεύω ; impf. ἐφύτευον; 1 aor. ἐφύτευσα ; pf. pass. ptep. πεφυτευμένος ; 1 aor. pass. impy. 2 pers. sing. φυτεύθητι ; (φυτόν) ; fr. Hom. down; Sept. for v3, several times for 9nw; to plant: absol., Lk. xvii. 28; 1 Co. iii. 6-8; φυτείαν, Mt. xv. 13; ἀμπελῶνα, Mt. xxi. 33; Mk. xii. 1; Lk. xx. 9; 1 Co. ix. 7; ri ἐν with a dat. of the place, pass., Lk. xiii. 6; xvii. 6.
φυτεύω, “plant”: P Petr I. 294 (iii/B.c.) (= Witkowski2, Ρ- 30) πεφύτευται δὲ kal ἡ ἄμπελος πᾶσα, so 15, PST IV. 4335 (B.C. 261-0) οὐκ ἐφυτεύθη οὖν ἐπὶ τῆς πέτρας ᾿Οασιτικά, P Flor II. 14815 (A.p. 266-7) τῶν φυτευομένων τόπων, and P Oxy XVI. 191114 (A.D. 557) ὑπὲρ (ἀρου.) βὶ φυτευθ(εισῶν) ἐν ἀμπέλ(ῳ). In his note on 1 Cor 35 (Notes, p. 187 [.) Lightfoot refers to the application by the Fathers of ἐφύτευσα to the work of educating the catechumens as a significant ex. of ‘‘a general fault of patristic exegesis, the endeavour to attach a technical sense to words in the NT which had not yet acquired this meaning.” φύω, έργον, ““grow up”: P Grenf IT. 288 (B.c. 103) τῶν φυομένων δένδρων, P Flor I. 202° (a.p, 127) (= Chrest. I. p. 422) σὺν τῷ φυησομένωι σινάπι, PSI VI. 697" (ii/a.p.) ὅλου τοῦ κ[ή]που σὺν] τοῖς φυτοῖς φ[υ]ομένοις πᾶσι ἐν ἑκάστ[ῃ] με[ρ]ίδι. For the trans. use ‘‘bring forth,” ‘‘…
Read the full entry →φυτεύω (phuteuō) — to plant.
φῠτ-εύω,
[Refs 8th c.BC+], Epic dialect infinitive φυτευέμεν [Refs 8th c.BC+]; future εύσω [Refs 5th c.BC+]; aorist ἐφύτευσα [Refs 8th c.BC+]perfect πεφύτευκα, 3rd.pers. plural πεφύτευκαν [LXX]:—middle, future -εύσομαι[Refs 5th c.BC+]: aorist -ευσάμην[Refs 5th c.BC+]:—passive, future -ευθήσομαι[Refs]: aorist ἐφυτεύθην [Refs 5th c.BC+], poetry3rd.pers. plural φύτευθεν [Refs 5th c.BC+]: perfect πεφύτευμαι [Refs 5th c.BC+]: (φυτόν).
I. with accusative of the thing planted, plant trees, especially fruit-trees, οὔτε φυτεύουσιν χερσὶν φυτὸν οὔτ᾽ ἀρόωσιν [Refs 8th c.BC+]; ὄρχους, ἀμπέλους, [Refs 5th c.BC+]; joined with σπείρω,[NT+8th c.BC+]; ἐν ἀφόρῳ[Refs 1st c.AD+]:—middle, plant for oneself, [Refs 5th c.BC+] — passive, δένδρα…
φυτεύω
phuteuo
from a derivative of 5453; to set out in the earth, i.e. implant;
figuratively, to instil doctrine:--plant.
see GREEK for 5453
φυτεύω
v.
I plant
φυτεύω phyteuō 11x
to plant, set, Mt. 21:33; Lk. 13:6; 17:6, 28; 20:9; met. Mt. 15:13; Mk. 12:1; to plant the Gospel, 1 Cor. 3:6, 7, 8; 9:7*
φυτεύω φυ^τεύω, φυτόν to plant trees, Od., Hdt., etc.:—absol., Hes., Xen.:—Mid. to plant for oneself, Pind.
metaph. to beget children, Hes., Hdt., etc.; ὁ φυτεύσας alone, the father, Soph., Eur., etc.; οἱ φυτεύσαντες the parents, Soph.: metaph., ὕβρις φυτεύει τύραννον id. Soph.:—Pass. to spring from parents, τινος, ἔκ or ἀπό τινος Pind., Soph.
generally, to produce, bring about, cause, κακόν or κακὰ φυτ. Hom.; φυτ. πῆμα Soph.:—Pass., ὄλβος σὺν θεῷ φυτευθείς id. Soph.
to plant ground with fruit-trees, φυτ. γῆν Thuc.; φυτ. ἀγρόν Xen.:—Pass., γῆ πεφυτευμένη, opp. to ψιλή, Hdt., Dem.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
11 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 30 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„Καὶ ἐφύτευσεν ὁ θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς·
εἶχέ τις ἀγρὸν καὶ δούλους πολλοὺς καὶ μέρος τι τοῦ ἀγροῦ ἐφύτευσεν ἀμπελῶνα: καὶ ἐκλεξάμενος δοῦλόν τινα πιστὸν καὶ εὐάρεστον ἔντιμον, προσεκαλέσατο αὐτὸν καὶ λέγει αὐτῷ: Λάβε τὸν ἀμπελῶνα τοῦτον, ὃν ἐφύτευσα, καὶ χαράκωσον αὐτόν, ἕως ἔρχομαι, καὶ…
ἐν πεδίωι Μαρίωνος ἐκ λιβὸς θυγατρὸς Διοσκόρου Καλυκᾶ ἐωνημένην ὑπʼ ἐμοῦ ἐν χέρσωι καὶ πεφυτευμένην τοῖς ἐμοῖς ἐπιδαπανήμασι ἧς καὶ ταύτης αἱ γειτνίαι διὰ τῶν περὶ αὐτῆς ἀσφαλειῶν δηλοῦνται,
ἐν πεδίῳ Μαρίωνος ἐκ λιβὸς θυγατρὸς Διοσκόρου Καλυκᾶ ἐωνημένην ὑπʼ ἐμοῦ ἐν χέρσῳ καὶ πεφυτευμένην τοῖς ἐμοῖς ἐπιδαπανήμασιν ἧς καὶ ταύτης αἱ γειτνίαι διὰ τῶν περὶ αὐτῆς ἀσφαλειῶν δηλοῦνται,
τρόπῳ ἔμβλημα βαλόντες ἐν τῇ διώρυγι παρὰ τὸ μὴ ἐξόν — καὶ θεῖος νόμος ἐφύτευσεν μὴ βαλέσθαι ἔμβλημα — διʼ αὐτὸ τοῦτο ἀξιῶ σὲ τὸν εἰρήναρχον … ἐπιθεωρῆσαι τὴν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
wun.
See NUMBER.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ποτίζω (potizō) means to give drink or to water, covering both literal and metaphorical uses. It appears in the New Testament in contexts such as providing drink (Matthew 25:35, 37, 42) and watering plants (1 Corinthians 3:6-8). The word is derived from the root related to drinking and has implications for teaching and spiritual nourishment.
ποτίζω
(< πότος),
[in LXX chiefly for שׁקה hi.;]
to give to drink: c. acc. pers., Mt 25:35, 37, 42 27:48, Mk 15:36, Lk 13:15, Ro 12:20; c. dupl. acc., Mt 10:42, Mk 9:41; fig., γάλα, I Co 3:2; ἐκ τ. οἴνου, Re 14:8; of plants, to water (Xen., Strab., al.; Ge 13:10), fig., I Co 3:6-8. Metaph. (cf. Is 29:10, Si 15:3), of the Spirit, I Co 12:13.†
ποτίζω ; impf. ἐπότιζον; 1 aor. ἐπότισα; pf. πεπότικα (Rev. xiv. 8); 1 aor. pass. ἐποτίσθην ; (πότος) ; fr. [Hippocr.], Xen., Plat. down; Sept. for MpwN ; to give to drink, to furnish drink, (Vulg. in 1 Co. xii. 18 and Rev. xiv. 8 poto [but in Rev. 1. c. Tdf. gives potiono; A. V. to make to drink): τινά, Mt. xxv. 35, 37, 42; xxvii. 48; Mk. xv. 36; Lk. xiii. 15; Ro. xii. 20; τινά τι, to offer one anything to drink (W. § 32,4 a.; [B.§ 131, 6]): Mt. x. 42; Mk. ix. 41, and often in the Sept.; in fig. discourse 1. τινὰ γάλα, to give one teaching easy to be apprehended, 1 Co. iii. 2 (where by zeugma οὐ βρῶμα is added; [cf. W. § 66, 2e.; B. § 151,30; A. V. 7 have fed you with milk, ete.]); τινὰ ἐκ τοῦ οἴνου, Rev. xiv. 8 (see οἶνος, b. and θυμός, 2); i.q.to water, irrigate, (plants, fields, ete.) : 1 Co. iii. 6-8 (Xen. symp. 2, 25; Leian., Athen., Geop., [Strab., Philo]; Sept. [Gen. xiii. 10]…
Read the full entry →ποτίζω. For the meaning ‘‘irrigate,” which is common in the LXX, cf. P Petr I. 29 verso (iii/B.c.) (=Witkowski?, p. 31) ὀχιτεύομεν καὶ ποτίζομεν, ‘we are making conduits and irrigating,” PSI V. 5364 (iii/B.c.) thy γῆν τὴγ καθαρὰν πᾶσαν. .. ποτίσας κατάσπειρον, BGU 11. 53078 (i/a.p.) (= Selections, p. 62) μόλις γὰρ μίαν πρασεὰν ποτίζι τὸ ὕδωρ, ‘for there is hardly a single plot which the water irrigates,” P Fay 11176 (A.D. 95-6) τὼν στίχον τὸν φυτὸν (1 τὸν στίχον τῶν φυτῶν) τῶν ἐν τῷ προφήτῃ πότισον, “*water the row of trees ‘at the prophet’’’ (Edd.), Ρ Ryl 11. 15774 (A.D. 135) cited s.v. mots, and P Oxy VI. 9385 (ili/iv A.D.) τῆς γῆς - - . μὴ ποτιζομένης. For the subst. ποτισμός, as in Aq Prov 38, see 74. 93414 (iii/A.D.) χάριν τῶν ποτισμῶν, “for the sake of the irrigation,” ef saefe. In MGr ποτίζω ‘make to drink,’ “‘ water,” is used with double…
Read the full entry →ποτίζω (potizō) — to water.
ποτίζω,
Attic dialect future ιῶ [Refs]: (πότος):— give to drink, ἄκρητον ποτίσας [Refs 5th c.BC+]:—passive, [Refs 1st c.AD+]
2. with double accusative, τοὺς ἵππους νέκταρ ἐπότισε gave them nectar to drink, [NT+5th c.BC+]
3. water, [τὰ φυόμενα] [LXX+5th c.BC+]; irrigate, φυτά [Refs 3rd c.BC+]; also water cattle, ταύρως καὶ πόρτιας [Refs 3rd c.BC+]:—passive, of land, to be watered, to be irrigated, [Refs 1st c.AD+]
4. π. οἴνῳ [Refs 4th c.AD+]; οἴνου [Refs 3rd c.AD+]; οἴνῳ codices [Refs 3rd c.AD+]
5. moisten, μετά τινος Zos.Alch.p.167 [Refs 5th c.BC+]; τινι [Refs 5th c.BC+]
ποτίζω
potizo
from a derivative of the alternate of 4095; to furnish drink,
irrigate:--give (make) to drink, feed, water.
see GREEK for 4095
ποτίζω
v.
I cause to drink, give to drink
ποτίζω potizō 15x
to cause to drink, give drink to, Mt. 10:42; met. 1 Cor. 3:2; Rev. 14:8; to water, irrigate, met. 1 Cor. 3:6, 7, 8
ποτίζω πότος to give to drink, c. dupl. acc., τοὺς ἵππους νέκταρ ἐπότισε gave them nectar to drink, Plat.; ποτήριον π. τινά NTest.
to water the ground, Xen.; to water cattle, Theocr.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
15 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 47 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸν παράδεισον δὲ ποτίζει ἡ γενικὴ ἀρετή, τουτέστι τὰς κατὰ μέρος ἀρετὰς ἄρδει.
μηδὲ παραλείποντα ἔργον μηδὲν τῶν εἰς εὐεργίαν ἀνηκόντων, σκάπτων τὸ κοινὸν κατὰ τρόπον καὶ ποτίζων τοῖς δέουσι ποτισμοῖς κατα νευων τῇ κατὰ καιρὸν λαχανείᾳ καὶ ἐάν τινα τῆς ἀμπέλου
γεωργῶν ἠθέλησεν γεωργεῖν αὐτό, μόνον διαγράφω τὰ δημόσια μηδὲν συνκομιζόμενος μόλις γὰρ μίαν πρασιὰν ποτίζει τὸ ὕδωρ, ὅθεν ἀναγκαίως ἐλθέ, ἐπεὶ κινδυνεύει τὰ φυτὰ διαφωνῆσαι. ἀσπάζεταί σε ἡ ἀδελφή
πυρῶι τὸ ἀπηλιώτικον τῶν Φιλοξᾶτος γεωργοῦ μηνὸς Ἁδριανοῦ ιζ λόγος ποτισμῶν λαχανοσπέρμου ἐξέβη Ναρωους ποτίζων τὸ λαχανόσπερμον ὃ γεωργεῖ ἐκ τοῦ ἀπὸ νότου μέρους ἀρουρῶν β Μεχεὶρ κβ Πεσοῦρις
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 336 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 444 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ἕκαστος (i.e., *hekastos*) means 'each' or 'every.' It is often used with nouns, as in Luke 6:44, or can stand alone, as seen in Acts 4:35. The word can also appear in plural forms or with partitive genitives, indicating individual members of a group. There is some variation in how lexicons present its usage, particularly regarding its grammatical constructions.
ἕκαστος, -7, -ov, Sept. for wx, [fr. Hom. down], each, a. joined to a substantive: ἕκαστον δένδρον, Lk. vi. 44; ἑκάστῳ στρατιώτῃ, Jn. xix. 23; κατὰ μῆνα ἕκαστον, every month, Rev. xxii. 2 [not Ree.]; καθ᾽ ἑκάστην ἡμέραν, Leb. iii. 13; ef. W. 111 (106); B. § 127, 30. preceded by εἷς, Lat. unusquisque, every one: with a substantive, Eph. iv. 16; Rev. xxii. 2 Ree. b. used substantively: Jn. vii. 53 [Rec.]; Acts iv. 35; Ro. ii. 6; Gal. vi. 4, ete.; once plur. ἕκαστοι : Rev. vi. 11 Ree. With a partitive genitive added: ἡμῶν, Ro. xiv. 12; ὑμῶν, Lk. xiii. 15; 1 Co. 1. 12; Heb. vi. 11; αὐτῶν, Jn. vi. 7 [ἢ ΟἹ; τῶν σπερμάτων, 1 Co. xv. 38. εἷς ἕκαστος, every one (see εἷς, 4 b.): without a partit. gen., Acts xx. 31; Col. iv. 6; with a partit. gen., Lk. iv. 40; Acts ii. 3; xvil. 27; 1 Co. xii. 18, ete. €xaoros, when it denotes individually, every one of many, is often added appositively to nouns…
Read the full entry →ἕκαστος. P Fay 915 (A.D. 99) ἕκαστα ποιήσω καθὼς πρόκιται, 20. τοοῦ (A.D. 99) μετὰ κυρίων ἑκάστ[η]ς τοῦ ἀνδρός, “with their respective guardians their husbands” (Edd.), P Oxy X. 127874 (A.D. 214) ἕκαστον δὲ μέρος π[α]ραδοῦν[αι ἑϊκατέpw, ‘‘each party is to deliver to the other” (Edd.), 74. VI. 8861 (a magical formula—iii/a.p.) émlyp(aov) ἐν ἑκάστῳ τῶν φύλλων τὰ τῶν θεῶν ὀνόματα. The phrase καθ᾽ éxaστην ἡμέραν, as in Heb 315, is common, e.g. P Fay 130° (iii/A.D.), and similarly καθ᾽ ἕκαστον μῆνα, καθ᾽ ἕκαστον ἔτος. For εἷς ἕκαστος, see P Tebt II. 3071 (A.D. 198) € ἐξεδό(θησαν) ἑνὶ ἑκάστῳ, “5 copies were issued, one to each one” (Edd.).
ἕκαστος (hekastos) — each.
ἕκαστος, η, ον,
each, opposed to the whole body, [Refs 8th c.BC+] they went home each to his own house,[Refs 5th c.BC+]; so in Attic dialect, [Refs 5th c.BC+]: singular in apposition with plural Noun or pronoun, which expresses the whole, Τρῶας δὲ τρόμος αἰνὸς ὑπήλυθε γυῖα ἕκαστον [Refs 8th c.BC+]; αἱ ἄλλαι πᾶσαι [τέχναι] τὸ αὑτῆς ἑκάστη ἔργον ἐργάζεται [Refs 5th c.BC+]; ὅστις ἕκαστος every one which.. (nisi to be read ὥς τις), [Refs 8th c.BC+]
2. the Article is sometimes added to the substantive (so regularly in earlier Attic dialect Inscrr., [Refs] every single day, [Refs 5th c.BC+]: also following the substantive, κατὰ τὸν οξπλίτην ἕκαστον [Refs 5th c.BC+]
ἕκαστος
hekastos
as if a superlative of hekas (afar); each or every:--any, both, each
(one), every (man, one, woman), particularly.
ἕκαστος, η, ον
Adj
each, every one
ἕκαστος ἕκαστος, η, ον every, every one, each, each one, Lat. quisque, Hom., etc.; the sg. is often joined with a pl. Verb, ἔβαν οἴκονδε ἕκαστος they went home every one of them, Il.; ἕκαστος ἐπίστασθε Xen.:—the sg. is also put in apposition with a pl. Noun, Τρῶας ἕκαστον ὑπήλυθε τρόμος (for Τρώων ἕκαστον) fear seized them every one, Il.
in pl. all and each one, Hom.
more definitely, εἷς ἕκαστος, Lat. unusquisque, every single one, Hdt., etc.:— καθ᾽ ἕκαστον singly, by itself, Lat. singulatim, Plat., etc.
ὡς ἕκαστοι each by himself, Hdt., etc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
82 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 82 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 179 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις ἔστω Ναομσήσι ἐκ τοῦ Ψενθώτου καὶ
τάλαντα ε Β ἡμιόλιον καὶ τοῦ ὑπερπεσόντος χρόνου τόκους διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον. ἔγγυοι ἀλλήλων εἰς ἔκτεισιν τῶν διὰ τοῦ δανείου τούτου πάντων αὐτοὶ οἱ δεδανεισμένοι, ἡ
ἀγορᾶι τιμήν, καὶ ἡ πρᾶξις ἔστω Ὥρῳ ἐκ τοῦ δεδανεισμένου καὶ ἐξ ἑνὸς καὶ ἑκάστου αὐτῶν καὶ ἐξ οὗ ἂν αἵρηται καὶ ἐκ τῶν ὑπαρχόντων αὐτῷ πάντων πράσσοντι καθάπερ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἴδιος (i.dios) means 'one's own' or 'private.' It conveys a sense of personal ownership or belonging, often contrasting with what is public or shared. In the New Testament, it appears in contexts referring to personal property, family, and private matters, such as in John 1:11 and Galatians 6:5. The word can also imply distinctiveness or peculiarity, as seen in various classical texts.
ἴδιος, -α, -ον (in Attic usually -ος, -ον),
[in LXX chiefly for pers. suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ;]
one's own;
of that which is private and personal (in cl. opp. to κοινός, δημόσιος; cf. infr. 3);
ἴδιος, -a, -ov, (in prof. auth. [esp. Attic] also of two term.), [fr. Hom. down]; 1. pertaining to one’s self, one’s own; used a. univ. of what is one’s own as opp. to belonging to another: τὰ ἴδια πρόβατα, Jn. x. 3 sq. 12; τὰ ἱμάτια τὰ ἴδια, Mk. xv. 20 RG Tr (for which T τὰ ἴδ. in. αὐτοῦ, L WII τὰ ig. αὐτοῦ); τὸ ἴδιον (for his own use) κτῆνος, Lk. x. 34; διὰ τοῦ ἰδίου αἵματος, Heb. ix. 12; xiii. 12, (ἰδίῳ αἵματι, 4 Mace. vii. 8); τὸ ἴδιον μίσθωμα, which he had hired for himself (opp. to ἡ ξενία [q. v-], 23), Acts xxviii. 30; add, Jn. v.43; vii. 18; Acts iii. 12; xiil. 36; Ro. xi. 24; xiv. 4 sq.3 1 Co. iii. 8 (ἴδιον κόπον) ; vi. 185 vii. 4,37; ix. 7; xi. 21; Gal. vi.5; 1 Tim. ill. 4,12; v. 4; 2 Tim.i.9; iv. 3; πράσσειν τὰ ἴδια, to do one’s own business (and not intermeddle with the affairs of others), 1 Th. iv. 11; ἰδία ἐπίλυσις, an interpretation which one thinks out for himself, opp.…
Read the full entry →ἴδιος (A.D. 156) ἐγνώρισα τὴν ἰδίαν μου σφραγῖδα, 75. 49 515 (A.D. 181-9) γράψω τῇ ἰδίᾳ μου χειρί, BGU III. 865? (}Α.}.} ἀκολούθως τῇ ἰδ]ίᾳ σοι (1. σου) ἐπιστολῇ, 73. I. 1315 (A.D. 280) ἐκδικήσωμεν. . τοῖς ἰδίοις ἑαυτῶν δαπανήμασιν, Ρ Grenf II. 801 (A.D. 402) ὑπὲρ ἰδίας σου κεφαλῆς. It will hardly be denied, however, that in all these passages ἴδιος adds a certain emphasis, and this undoubtedly holds good of the general NT usage, as e.g. Jn 141, 1 Cor 3°, Gal 6°, Heb 7*7, etc.: see more particularly Pro/eg. p. 87 ff. (as against Deissmann BS p. 123 f.), and cf. Souter (Zex. s.v.) where the word is rendered ‘‘one’s own,’’ ‘‘ belonging to one,” ‘‘private,’’ ‘* personal,” without any mention of a weaker meaning. Winer-Schmiedel G7 § 22, 17, on the other hand, claims for the word both senses in the NT, and illustrates these in detail. It is probably impossible to draw the line strictly, so…
Read the full entry →ἴδιος (idios) — one's own/private.
ἴδιος [ῐδ], α, ον,
Attic dialect also ος, ον [Refs 5th c.BC+]:
I. one's own, pertaining to oneself: hence,
I.1. private, personal (opposed to κοινός): twice in [Refs 8th c.BC+] this business is private, not public, [Refs 8th c.BC+]; ἴδιος ἐν κοινῷ σταλείς embarking as a private man in a public cause, [Refs 5th c.BC+]; ἰ. στόλῳ χρᾶσθαι, opposed to δημοσίῳ, [Refs 5th c.BC+]; ἴδια πράσσων ἢ στρατοῦ ταχθεὶς ὕπ; [Refs 5th c.BC+]; ξυμβόλαια[Refs], etc.; τὰ ἱρά, opposed to τὰ ἴ., temples, opposed to private buildings, [Refs 5th c.BC+]; τὸ ἐν ἰδίοις discussion among private persons, [Refs 5th c.BC+]
ἴδιος
idios
of uncertain affinity; pertaining to self, i.e. one's own; by
implication, private or separate:--X his acquaintance, when they were
alone, apart, aside, due, his (own, proper, several), home, (her, our,
thine, your) own (business), private(-ly), proper, severally, their
(own).
ἴδιος, α, ν
Adj
one’s own, private, personal
ἴδιος idios 114x
one’s own, Mk. 15:20; Jn. 7:18; due, proper, specially assigned, Gal. 6:9; 1 Tim. 2:6; 6:15; Tit. 1:3; also used in NT as a simple possessive, Eph. 5:22; τὰ ἴδια, one’s home, household, people, Jn. 1:11; 16:32; 19:17; οἱ ἴδιοι, members of one’s own household, friends, Jn. 1:11; Acts 24:23; ἰδίᾳ, adverbially, respectively, 1 Cor. 12:11…
Read the full entry →ἴδιος ἴ^διος, η, ον one's own, pertaining to oneself: and so,
private, personal, πρῆξις ἥδ᾽ ἰδίη οὐ δήμιος this business is private, not public, Od.; ἴδιος ἐν κοινῷ σταλείς embarking a private man in a public cause, Pind.; πλοῦτος ἴδιος καὶ δημόσιος private and public wealth, Thuc.; τὰ ἱρὰ καὶ τὸ ἴδια temples and private buildings, Hdt.
τὰ ἴδια, either private affairs, private interests, Thuc.; or one's own property, id. Thuc.; ἴδια πράττειν to mind one's own affairs, Eur.; τὰ ἐμὰ ἴδια Dem.:—in sg., τὸ ἡμέτερον ἴδιον id. Dem.; εἰς τὸ ἴδιον for oneself, Xen.; τοὐμὸν ἴδιον for my own part, Luc.
Read the full entry →Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
117 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 113 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
πολλαῖς δὲ καὶ ἄλλαις κέχρηται δυνάμεσι τετράς, ἃς ἀκριβέστερον καὶ ἐν τῷ περὶ αὐτῆς ἰδίῳ λόγῳ προσυποδεικτέον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ ἡμιόλιον παραχρῆμα,
μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας
Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ
The Greek word μισθός (misthos) primarily means wages or hire, referring to payment for services rendered. It can also denote a reward, particularly in a divine context, as seen in various New Testament passages like Matthew 5:12 and 2 Peter 2:13. The term has a broad usage, encompassing both positive and negative connotations, such as recompense or punishment.
μισθός, -οῦ, ὁ,
[in LXX chiefly for שָׂכָר;]
prop., wages, hire: Mt 20:8, Lk 10:7, Ro 4:4, I Ti 5:18, Ja 5:4, Ju 11; μ. ἀδικίας, Ac 1:18, II Pe 2:13 (but v. Mayor and ICC, in l.), II Pe 2:15.
μισθός, -οὔ, ὁ, [fr. Hom. down], Sept. for 13¥, also for naw, ete. ; 1. dues paid for work; wages, hire: Ro. iv. 4 (κατὰ ὀφείλημα) ; ina proy., Lk. x. 7 and 1 Tim. vy. 18; Mt. xx. 8; Jas. v. 4; Jude 11 (on which see ἐκχέω, fin.) ; μισθὸς ἀδικίας, wages obtained by iniquity, Acts i. 18; 2 Pet. ii. 15, [ef. W. § 30, 1 8.1. 2. re ward: used — of the fruit naturally resulting from toils and endeavors, Jn. iv. 36; 1 Co. ix. 18;—of divine recompense : a. in both senses, rewards and punishments: Rey. xxii. 12. b. of the rewards which God bestows, or will bestow, upon good deeds and endeavors (on the correct theory about which cf. Weiss, Die Lehre Christi vom Lohn, in the Deutsche Zeitschr. fiir christl. Wissenschaft, 1853, p. 319 sqq.; Mehlhorn, ἃ. Lohnbegr. Jesu, in the Jahrbb. f. protest. Theol., 1876, p. 721 sqq.; [ef. Beyer in Herzog xx. pp. 4-14]): Mt. v. 12; vi. 2,5,16; x.41sq.; Mk. ix.…
Read the full entry →μισθός. For the primary sense of this word “ wage,” ‘‘salary,” cf. P Tebt IT. 3842°(a.D. 10) τέλους γερδίων καὶ τῶν τούτων μισθῶν, “ weavers’ tax and wages,” P Fay 91° (A.D. 99) τὸν ἡμερήσιον μισθόν, “daily wage,” P Lond 846™ (a.p. 140) (=IIT. p. 131, Chrest. 1. p. 382) ἀπ[όρου] μου o[v]ros καὶ μισθοῦ πορίζοντος τὸ ζῆν ἀπὸ τῆς yepS.a[k]s—petition | of a weaver, who works for a wage (μισθοῦ), and has no inscr. to Aesculapius, and 23. 4018 ἱστορήσας ἐμνήσθην τῆς - . « ἀδελφῆς. The verb is also found c. dat. in the sense of “recall” to one in P Lille $1 (iii/B.c.) καλῷς οὖν | ποιήϊσε]ις μνησθεὶς Θεοδώρωι, ἵνα... , “you will do well to recall to Theodorus that . . . ,” 16. 121 (B.C. 250-249) ἐμνήσθην σοι kal παρόντι περὶ τῶν p (ἀρουρῶν), “1 have recalled to you verbally the matter of the 100 arourae.”’ With Lk 154 cf. Pss. Sol. x. 4 καὶ μνησθήσεται (for form see Robertson Gr. p. 357) Κύριος…
Read the full entry →μισθός (misthos) — wage.
μισθός, ὁ,
hire, μισθῷ ἔπι ῥητῷ for fixed wages, [Refs 8th c.BC+]; μισθοῖο τέλος the end of our hired service,[Refs 8th c.BC+] for hire, [Refs 5th c.BC+]; μισθὸν δοῦναι, διδόναι, πορίζειν, [Refs 5th c.BC+]; ὡς ἐς ἑξήκοντα ναῦς μηνὸς μισθόν as a month's pay, [Refs 6th c.BC+]; μ. πράττεσθαι exact it, [Refs 5th c.BC+]; hire, μ. ὄνων, πλοίου, [Refs]
__b especially at Athens, pay, allowance for public service, μ. δικαστικός [Refs 5th c.BC+]; ὁ τῆς πρυτανείας μ. pay received during the prytany, [Refs 4th c.BC+]
2. physician's fee, μ. ἄρνυσθαι [Refs 4th c.BC+]
II. generally, recompense, reward, [NT+8th c.BC+]
μισθός
misthos
apparently a primary word; pay for service (literally or
figuratively), good or bad:--hire, reward, wages.
μισθός, οῦ, ὁ
n.m.
wages, reward
μισθός misthos 29x
hire, wages, Mt. 20:8; Jas. 5:4; reward, Mt. 5:12, 46; 6:1, 2, 5, 16; punishment, 2 Pet. 2:13
μισθός μισθός, οῦ, ὁ, wages, pay, hire, Hom., etc.; μισθῷ ἐπὶ ῥητῷ for fixed wages, Il.; μισθοῖο τέλος the end of our hired service, id. Il.; θητεύειν ἐπὶ μισθῷ Hdt.; μισθοῦ ἕνεκα for pay or wages, Xen.; so in gen., μισθοῦ Soph., Xen.; μηνὸς μισθόν as a month's pay, Thuc.
at Athens, the pay of the soldiers and sailors, id. Thuc., etc.:—also, μ. βουλευτικός the pay of the council of 500, a drachma to each for each day of sitting; μ. δικαστικός or ἡλιαστικός the pay of a dicast (at first one obol, but from the time of Cleon three) for each day he sat on a jury; μ. συνηγορικός the fee of a public advocate, one drachma for each court-day; μ. ἐκκλησιαστικός the fee for attending the popular assembly.
a physician's fee, Arist.
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
re-word': In modern English (except when influenced by the Biblical forms) a "reward" is something given in recognition of a good act. In English Versions of the Bible, however, "reward" is used quite generally for anything given, and the term covers the recompense of evil (Ps 91:8), wages (1Ti 5:18 the King James Version), bribes (Mic 7:3), and gifts (Jer 40:5 the King James Version). The Revised Version (British and American) has specialized the meaning in a number of cases (Ps 94:2; Eze 16:34; Jer 40:5, etc.)…
29 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 29 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 38 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πρὸς δὲ τούτῳ κἀκεῖνο λογιστέον, ὅτι ὁ μὲν γῆς ἐργάτης πρὸς ἓν τέλος, τὸν μισθόν, ἀφορῶν — ἔμμισθος γὰρ ὡς ἐπίπαν οὗτος — οὐδεμίαν ἔχει φροντίδα τοῦ καλῶς ἐργάσασθαι, ὁ μέντοι γεωργὸς πολλὰ ἂν ἐθελήσαι καὶ τῶν ἰδίων εἰσφέρειν καὶ προσαναλίσκειν…
οὐδὲ γὰρ ἔσεσθαι βαρὺς μισθόν τε τῆς φιλοξενίας τελέσας καὶ δαπάναις ἰδίαις χρησάμενος.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τοῖς ἄρασιν το … … … δὲ τῶι παρʼ ἡμῶν ἐν Πτολεμαίδι ἔγραψα δοῦναι μισθὸν … … … ι τὸν μέγαν ποταμόν. περὶ δὲ τῶν μὴ καταχθέντων κύβων συνετάξαμεν
r … … … παρʼ ἡμῖν μισθοῦ ἐργάζεσθαι λαμβάνον κατὰ μῆνα πυροῦ ἀρτάβην α 𐅵 καὶ χαλκοῦ δραχμὴν α τετρώβολον. τούτου
ὡς ἐπηγγείλατο γραμματεὺς κριθῆς ζ, αἳ πρὸς Ἀνδρείαν κατὰ συνγραφὴν πυροῦ ξ καὶ ἁμάξης μισθὸς κριθῆς ι 𐅵 πυροῦ ιε ὧν πυροῦ ε λοιπὸν πυροῦ ι ἀνθʼ ὧν δέδωκα
λαμβάνω (lambanō) means both 'to take' and 'to receive,' covering a wide range of applications from literal actions like grasping or seizing to more abstract uses such as accepting ideas or concepts. It appears frequently in the New Testament, often in contexts involving physical actions (e.g., taking bread in Mt 26:26) or receiving something (e.g., receiving a message in Jn 6:21). The lexicons note that the word can also imply a sense of violence or urgency in some contexts.
λαμβάνω,
[in LXX chiefly for לקח, also for נשׂא, לכד, אחז, etc.;]
to take, lay hold of: absol., Mt 26:26, Mk 14:22; c. acc. rei, Mt 5:40 26:52, al. mult.; c. acc. pers., Mt 21:35, Mk 12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mt 13:31 14:19, al.; so also indic., Mk 7:27, Jo 19:1, 40, Re 8:5, al.; metaph., c. acc. rei, ἀφορμήν, Ro 7:8, 11; ὑδόδειγμα, Ja 5:10; id. c. acc. pers.…
Read the full entry →λαμβάνω; impf. ἐλάμβανον; fut. λήψομαι, (LT Tr WH λήμψομαι, an Alexandrian form; 568 8. v. M, μ); 2 aor. ἔλαβον (2 pers. plur. once [in Tdf. 7 after B*] ἐλάβατε, 1 Jn. ii. 27; see reff. s. v. ἀπέρχομαι, init.), impv. λάβε (Rey. x. 8 54.), not λαβέ (W. § 6,1 a.; B. 62 (54)); pf. εἴληφα, 2 pers. εἴληφας [and εἴληφες (Rev. xi. 17 WHI; see xomidw); on the use of the pf. interchangeably with an aor. (Rey. v. 7; viii. 5, ete.) οἵ. B. 197 (170) ; W. 272 (255); Jebb in Vincent and Dickson’s Mod. Grk. 2d ed. App. §§ 67, 68], ptep. εἰληφώς ; [Pass., pres. ptep. λαμβανόμενος ; pf. 3 pers. sing. εἴληπται, Jn. viii. 4 ὙΠ το. (rejected section)]; Sept. hundreds of times for n>), very often for 8wW3, also for 729 and several times for 108; [fr. Hom. down]; I. to take,i.e. 1. to take with the hand, lay hold of, any pers. or thing in order to use it: absol., where the context shows what is taken, Mt.…
Read the full entry →λαμβάνω in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78, Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.) ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document, act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) | ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you get any lentils send them to me by Katoitus " (Edd.), and 76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you received.” Similarly in connexion with money receipts, as 26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p. 109 has pointed out that in the case of all ostraca receipts known to him the writers were Romans, but see 7hed Ostr 1058…
Read the full entry →λαμβάνω (lambanō) — to take.
λαμβάνω,
future λήψομαι (λήψω only late, variant in [LXX]; Ionic dialect λάψομαι [Refs 5th c.BC+]; Doric dialectfuture 2nd pers. singular λαψῇ [Refs 5th c.BC+], infinitive λαμψεῖσθαι [Refs 2nd c.BC+]aorist 2 ἔλᾰβον, Epic dialect ἔλλᾰβον [Refs 8th c.BC+]; Ionic dialect Iterat. λάβεσκον [Refs 8th c.BC+]; written λάβε in middle Ms. of [Refs 4th c.BC+] Attic dialectaccusative to [Refs 2nd c.AD+]: perfect εἴληφα [Refs 7th c.BC+]; Ionic dialect, Doric dialect, [Refs 5th c.BC+]; infinitive λελαβήκειν [Refs]: pluperfect εἰλήφειν [Refs 5th c.BC+] (κατα-); Doric dialect perfect subjunctive 3rd.pers. singular (παρ-) λελόνβῃ [Refs] —middle, aorist 2 ἐλαβόμην, Epic dialect ἐλλ-, [Refs 8th c.BC+]; Epic dialect reduplicate λελαβέσθαι [Refs]:—passive, future ληφθήσομαι [Refs 5th c.BC+]: aorist ἐλήφθην [Refs 5th c.BC+]; Ionic dialect ἐλάφθην [Refs 5th…
Read the full entry →λαμβάνω
lambano
a prolonged form of a primary verb, which is use only as an alternate
in certain tenses; to take (in very many applications, literally and
figuratively (properly objective or active, to get hold of; whereas
1209 is rather subjective or passive, to have offered to one; while
138 is more violent, to seize or remove)):--accept, + be amazed,
assay, attain, bring, X when I call, catch, come on (X unto), +
forget, have, hold, obtain, receive (X after), take (away, up).
see GREEK for 1209
see GREEK for 138
λαμβάνω
v.
I receive, take
λαμβάνω lambanō 258x
to take, take up, take in the hand, Mt. 10:38; 13:31, 33; to take on one’s self, sustain, Mt. 8:17; to take, seize, seize upon, Mt. 5:40; 21:34; Lk. 5:26; 1 Cor. 10:13; to catch, Lk. 5:5; 2 Cor. 12:16; to assume, put on, Phil. 2:7; to make a rightful or successful assumption of, Jn. 3:27; to conceive, Acts 28:15; to take by…
Read the full entry →λαμβάνω from Root ΛΑΒ The orig. sense of the word is two-fold, one (more active) to take, and the other (more passive) to receive
to take:
to take hold of, grasp, seize, Hom., etc.; the part seized in gen., the whole in acc., τὴν πτέρυγος λάβεν caught her by the wing, Il.; γούνων λάβε κούρην Od., etc.:—then, with gen. of part only, ποδῶν, γούνων, κόρυθος λάβεν took hold of the feet, etc., Il.
to take by violence, seize, carry off as prize or booty, Hom.
λ. δίκην, ποινάς, Lat. sumere poenas, to exact punishment, Eur., etc.; v. infr. II. 3.
of passions, feelings, etc., to seize, Hom., etc.; of fever and sudden illnesses, to attack, Hdt., attic
of a deity, to seize, possess, τινά Hdt.: of darkness, and the like, to occupy, possess, Aesch.
Verb-FDI-3S — Verb · future · middle deponent · indicative · third person · singularfuture middle deponent indicative — an action still to come.
V-FDI-3S Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Singular
265 occurrences in the New Testament, rendered 76 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 258 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 650 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῶι ε ἔτει πρὸς τὰ ταύτης ἐκφόρια, καὶ λαβὼν τὴν εἰθισμένην διαγραφὴν ἐπικεχωρηκέναι ταύτηι τὴν ἑαυτοῦ δ μερίδα, ὃς καὶ παρὼν ἐπὶ τοῦ
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῷ πέμπτωι ἔτει πρὸς τὰ τῆς γῆς ἐκφόρια λαβὼν τὴν εἰθισμένην διαγραφήν. ὁ Ἁρκοννῆσις ἐπικεχώρηκεν ταύτῃ τὴν τετάρτην μερίδα πρὸς πυροῦ ἀρτάβας δέκα
τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἴδιος (i.dios) means 'one's own' or 'private.' It conveys a sense of personal ownership or belonging, often contrasting with what is public or shared. In the New Testament, it appears in contexts referring to personal property, family, and private matters, such as in John 1:11 and Galatians 6:5. The word can also imply distinctiveness or peculiarity, as seen in various classical texts.
ἴδιος, -α, -ον (in Attic usually -ος, -ον),
[in LXX chiefly for pers. suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ;]
one's own;
of that which is private and personal (in cl. opp. to κοινός, δημόσιος; cf. infr. 3);
ἴδιος, -a, -ov, (in prof. auth. [esp. Attic] also of two term.), [fr. Hom. down]; 1. pertaining to one’s self, one’s own; used a. univ. of what is one’s own as opp. to belonging to another: τὰ ἴδια πρόβατα, Jn. x. 3 sq. 12; τὰ ἱμάτια τὰ ἴδια, Mk. xv. 20 RG Tr (for which T τὰ ἴδ. in. αὐτοῦ, L WII τὰ ig. αὐτοῦ); τὸ ἴδιον (for his own use) κτῆνος, Lk. x. 34; διὰ τοῦ ἰδίου αἵματος, Heb. ix. 12; xiii. 12, (ἰδίῳ αἵματι, 4 Mace. vii. 8); τὸ ἴδιον μίσθωμα, which he had hired for himself (opp. to ἡ ξενία [q. v-], 23), Acts xxviii. 30; add, Jn. v.43; vii. 18; Acts iii. 12; xiil. 36; Ro. xi. 24; xiv. 4 sq.3 1 Co. iii. 8 (ἴδιον κόπον) ; vi. 185 vii. 4,37; ix. 7; xi. 21; Gal. vi.5; 1 Tim. ill. 4,12; v. 4; 2 Tim.i.9; iv. 3; πράσσειν τὰ ἴδια, to do one’s own business (and not intermeddle with the affairs of others), 1 Th. iv. 11; ἰδία ἐπίλυσις, an interpretation which one thinks out for himself, opp.…
Read the full entry →ἴδιος (A.D. 156) ἐγνώρισα τὴν ἰδίαν μου σφραγῖδα, 75. 49 515 (A.D. 181-9) γράψω τῇ ἰδίᾳ μου χειρί, BGU III. 865? (}Α.}.} ἀκολούθως τῇ ἰδ]ίᾳ σοι (1. σου) ἐπιστολῇ, 73. I. 1315 (A.D. 280) ἐκδικήσωμεν. . τοῖς ἰδίοις ἑαυτῶν δαπανήμασιν, Ρ Grenf II. 801 (A.D. 402) ὑπὲρ ἰδίας σου κεφαλῆς. It will hardly be denied, however, that in all these passages ἴδιος adds a certain emphasis, and this undoubtedly holds good of the general NT usage, as e.g. Jn 141, 1 Cor 3°, Gal 6°, Heb 7*7, etc.: see more particularly Pro/eg. p. 87 ff. (as against Deissmann BS p. 123 f.), and cf. Souter (Zex. s.v.) where the word is rendered ‘‘one’s own,’’ ‘‘ belonging to one,” ‘‘private,’’ ‘* personal,” without any mention of a weaker meaning. Winer-Schmiedel G7 § 22, 17, on the other hand, claims for the word both senses in the NT, and illustrates these in detail. It is probably impossible to draw the line strictly, so…
Read the full entry →ἴδιος (idios) — one's own/private.
ἴδιος [ῐδ], α, ον,
Attic dialect also ος, ον [Refs 5th c.BC+]:
I. one's own, pertaining to oneself: hence,
I.1. private, personal (opposed to κοινός): twice in [Refs 8th c.BC+] this business is private, not public, [Refs 8th c.BC+]; ἴδιος ἐν κοινῷ σταλείς embarking as a private man in a public cause, [Refs 5th c.BC+]; ἰ. στόλῳ χρᾶσθαι, opposed to δημοσίῳ, [Refs 5th c.BC+]; ἴδια πράσσων ἢ στρατοῦ ταχθεὶς ὕπ; [Refs 5th c.BC+]; ξυμβόλαια[Refs], etc.; τὰ ἱρά, opposed to τὰ ἴ., temples, opposed to private buildings, [Refs 5th c.BC+]; τὸ ἐν ἰδίοις discussion among private persons, [Refs 5th c.BC+]
ἴδιος
idios
of uncertain affinity; pertaining to self, i.e. one's own; by
implication, private or separate:--X his acquaintance, when they were
alone, apart, aside, due, his (own, proper, several), home, (her, our,
thine, your) own (business), private(-ly), proper, severally, their
(own).
ἴδιος, α, ν
Adj
one’s own, private, personal
ἴδιος idios 114x
one’s own, Mk. 15:20; Jn. 7:18; due, proper, specially assigned, Gal. 6:9; 1 Tim. 2:6; 6:15; Tit. 1:3; also used in NT as a simple possessive, Eph. 5:22; τὰ ἴδια, one’s home, household, people, Jn. 1:11; 16:32; 19:17; οἱ ἴδιοι, members of one’s own household, friends, Jn. 1:11; Acts 24:23; ἰδίᾳ, adverbially, respectively, 1 Cor. 12:11…
Read the full entry →ἴδιος ἴ^διος, η, ον one's own, pertaining to oneself: and so,
private, personal, πρῆξις ἥδ᾽ ἰδίη οὐ δήμιος this business is private, not public, Od.; ἴδιος ἐν κοινῷ σταλείς embarking a private man in a public cause, Pind.; πλοῦτος ἴδιος καὶ δημόσιος private and public wealth, Thuc.; τὰ ἱρὰ καὶ τὸ ἴδια temples and private buildings, Hdt.
τὰ ἴδια, either private affairs, private interests, Thuc.; or one's own property, id. Thuc.; ἴδια πράττειν to mind one's own affairs, Eur.; τὰ ἐμὰ ἴδια Dem.:—in sg., τὸ ἡμέτερον ἴδιον id. Dem.; εἰς τὸ ἴδιον for oneself, Xen.; τοὐμὸν ἴδιον for my own part, Luc.
Read the full entry →Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
117 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 113 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
πολλαῖς δὲ καὶ ἄλλαις κέχρηται δυνάμεσι τετράς, ἃς ἀκριβέστερον καὶ ἐν τῷ περὶ αὐτῆς ἰδίῳ λόγῳ προσυποδεικτέον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ ἡμιόλιον παραχρῆμα,
μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας
Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ
κόπος (kopos) refers to labor, toil, and trouble, often implying fatigue or weariness. It is derived from the verb meaning 'to strike' and encompasses a range of meanings from physical labor to emotional distress. In the New Testament, it appears in contexts such as the labor of love (1 Thessalonians 1:3) and the efforts of teaching (John 4:38). Different lexicons highlight nuances in its use, particularly in distinguishing it from similar terms like μόχθος.
κόπος, -ου, ὁ
(< κόπτω),
[in LXX chiefly for עָמָל, also for אָוֶן, etc.;]
a striking, beating (in Je 51:33 (45:3) = κοπετός).
κόπος, -ου, 6, (κόπτω) ; 1. i. 4: τὸ κόπτειν, a beating. 2. i. 4. κοπετός, a beating of the breast in grief, sorrow, (Jer. li. 33 (xlv. 3)). 3. labor (so Sept. often for })» ἘΜῸΝ a. trouble (Aeschyl., Soph.) : κόπους παρέχειν τινί, to cause one trouble, make work for him, Mt. xxvi. 10; Mk. xiv. 6; Lk. xi. 7; Gal. vi. 17; κόπον παρέχ. τινί, Lk. xviii. 5. ὍὌ. intense labor united with trouble, toil, (Eur., Arstph., al.) : univ., plur., 2 Co. vi. 5; xi. 23; of manual labor, joined with μόχθος [(see below) ], 1 Th. ii. 9; ἐν κόπῳ Kk. μόχθῳ, [toil and travail], 2 Co. xi. 27 (where L T Tr WH om. ev); 2 Th. iii. 8; of the laborious euurts of Christian virtue, 1 Co. xv. 58; Rev. ii. 2; plur. Rev. xiv. 13; 6 κόπος τῆς ἀγάπης, the labor to which love prompts, and which voluntarily assumes and endures trouble and pains for the salvation of others, 1 Th. i. 3; Heb. vi. 10 Rec.; of toil in teaching…
Read the full entry →κόπος (kopos) — labor.
κόπ-ος, ὁ,
(κόπτω) striking, beating, ὀξύχειρι σὺν κόπῳ (Pauw for κτύπῳ) [Refs 4th c.BC+]; στέρνων κόπους (Seidler for κτύπους) [Refs 5th c.BC+]; ={κοπανισμός}, [Refs 5th c.AD+]
II. toil and trouble, suffering, [Refs 5th c.BC+]; pain of a disease, [Refs 5th c.BC+]; κόπους παρέχειν τινί to give trouble, [NT+2nd c.BC+]; κόπον ἔχειν [Refs 1st c.BC+]
II.2. fatigue, [Refs 5th c.BC+]; κόπου ὕπο from very weariness, [Refs 5th c.BC+]; κόπῳ δαμέντες, ἁλίσκεσθαι, [NT+5th c.BC+]; περὶ κόπων title of work by [Refs 4th c.BC+]
II.3. work, exertion, καμάραν ἀφ᾽ ἱδίων κόπων ἐποίησεν [Refs 1st c.AD+]; κόπῳ κόπον λύειν proverbial in [Refs 4th c.AD+]
κόπος
kopos
from 2875; a cut, i.e. (by analogy) toil (as reducing the strength),
literally or figuratively; by implication, pains:--labour, + trouble,
weariness.
see GREEK for 2875
κόπος, ου, ὁ
n.m.
trouble, toil, labor
κόπος kopos 18x
trouble, difficulty, uneasiness, Mt. 26:10; Mk. 14:6; labor, wearisome labor, travail, toil, 1 Cor. 3:8; 15:58; meton. the fruit or consequence of labor, Jn. 4:38; 2 Cor. 10:15
κόπος κόπος, ου, κόπτω a striking, beating, Aesch., Eur.
toil, trouble, suffering, Aesch., Soph.
weariness, fatigue, Eur., Ar.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
la'-ber (yeghia`, `amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of De 26:7; Jos 7:3; Re 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (ma`aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (Ge 35:16,17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yeghia`,
19 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 17 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὧν καὶ ἡ ἄνευ κόπου ψιλὴ διήγησις ἱκανὴ τοὺς μὲν εὐφυεῖς τελειῶσαι πρὸς ἀρετήν, τοὺς δ’ ἀφηνιαστὰς καὶ σκληροὺς τὸ ἦθος εὐπειθεστέρους ἀπεργάσασθαι.
καὶ ὁ Ἡσαῦς ἀσπασάμενος αὐτὸν ἀνήρετο τῶν παίδων τὸν ὄχλον καὶ τὰς γυναῖκας, ἠξίου τε τότε μαθὼν περὶ αὐτῶν τὸ πᾶν καὶ αὐτὸς συμβαδίζειν αὐτοῖς πρὸς τὸν πατέρα, Ἰακώβου δὲ προφασιζομένου τὸν κόπον τῶν ὑποζυγίων ὑπεχώρησεν εἰς Σάειραν·
καὶ μηκέτι μοι κόπους πάρεχε περὶ ἀποκαλύψεως: αἱ γὰρ ἀποκαλύψεις αὗται τέλος ἔχουσιν: πεπληρωμέναι γάρ εἰσιν.
τοὺς ἄρχοντας καὶ ὑποδεῖξαι αὐτοῖς ὅτι Παπεῖ χάριν τοῦ ἀρχιμαχαιροφόρου ἀνάστατόν με ποιεῖ ἐφόδοις κοπῶν με. διʼ ἃ δεῖ αὐτοὺς τῶι στρατηγῶι μνησθῆναι. οὐδὲν ὀφείλω οὔτε ἔκθεσιν οὔτε ὑποκείμενον.
γράψατε δὲ εἰς πιττάκια, ποῦ ἕκαστος ὑμῶν ἐπιμένει, καὶ γράψω τοῖς στρατηγοῖς, ἵνα μηδεὶς κόπους παράσχῃ. τῆι δ τοῦ Σεβαστοῦ μηνὸς ἐπιδεδώκαμεν αὐτῷ τὰ πιττάκια ἐν τοῖς πριγκιππίοις καὶ
παρέχῃ Ἰσχυρᾶς αἰτῶ σε χαλκὸν μὴ αὐτῷ δὸς μηδὲ ἕν . ἂν δέ σοι κόπους παρέχῃ, πλείω τῶν δέκα στατήρων ὧν σοι δέδωκε κατὰ χεῖρας μὴ δὸς … εδυ