1 Peter 5:3 — Word Study
N1904μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
BSAnotmēde ashōs exercising lordship overkatakurieuō▸ [exercising dominion, being a master] <the>ho those in your chargeklēros [assigned, put in your care] butalla examplestupos [patterns, models] beingginomai▸ [making yourselves, becoming] to theho flock;poimnion [God's heritage, believers]
| Greek | English | Parsing |
|---|---|---|
| μηδ᾽ | not | Conjunction, negative |
| ὡς | as | Adverb |
| κατακυριεύοντες | exercising lordship over | Verb, present, active |
| τῶν | <the> | Article, genitive, plural |
| κλήρων | those in your charge | Noun, genitive, plural |
| ἀλλὰ | but | Conjunction |
| τύποι | examples | Noun, nominative, plural |
| γινόμενοι | being | Verb, present, no voice stated |
| τοῦ | to the | Article, genitive, singular |
| ποιμνίου· | flock; | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | not lording it over those entrusted to you, but being examples to the flock. |
| KJV | Neither as being lords over God’s heritage, but being ensamples to the flock. |
| ASV | neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock. |
| YLT | neither as exercising lordship over the heritages, but patterns becoming of the flock, |
| WEB | not as lording it over those entrusted to you, but making yourselves examples to the flock. |
| BBE | Not as lords over God's heritage, but making yourselves examples to the flock. |
Where they part company is κατακυριεύοντες — see How Translations Differ.
The sentence has a main clause that presents a negative instruction followed by a contrasting phrase that provides a positive directive.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectκατακυριεύω
verbκατακυριεύω
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 Peter 5:3
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 — Exhortation to Eldersgenerated
1 Peter 5:3 is part of a broader message where Peter encourages church leaders to care for their congregations with genuine love and humility. He contrasts the behavior of worldly leaders, who often exercise authority over others, with the model of servant leadership that Jesus exemplified. This teaching is crucial as it sets the tone for how leaders should interact with those they serve, emphasizing the importance of being role models in faith and conduct.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 34:4 | You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty. |
| 2 | Matthew 20:25–26 | But Jesus called them aside and said, “You know that the rulers of the Gentiles lord it over them, and their superiors exercise authority over them. |
| 3 | Matthew 23:8–10 | But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. |
| 4 | Mark 10:42–45 | So Jesus called them together and said, “You know that those regarded as rulers of the Gentiles lord it over them, and their superiors exercise authority over them. |
| 5 | Luke 22:24–27 | A dispute also arose among the disciples as to which of them would be considered the greatest. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — κατακυριεύοντες, katakurieuōgenerated
The verb κατακυριεύω means to exercise dominion or authority over someone. It is formed from the prefix κατά (down) and a root meaning to lord over. In this context, it refers to the inappropriate exercise of power by leaders over their congregations.
Peter uses this term to caution against authoritarian leadership styles that can harm the church. Instead, he calls for leaders to be examples, highlighting the need for a humble and servant-hearted approach in guiding others.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as not lording it over, which is echoed in the KJV and WEB. These versions maintain the idea of authority without domination.
However, the ASV and YLT choose lording it over and exercising lordship, respectively, which emphasize the act of exercising control. The BBE uses lords over God's heritage, which adds a possessive aspect to the leadership role.
Sentence Structuregenerated
The main verb in this verse is ποιμάνατε, shepherd, which governs the entire clause. It is followed by two contrasting phrases: one indicating how not to lead, and the other describing how to lead.
The structure highlights the contrast between the negative behavior of κατακυριεύοντες (exercising lordship) and the positive behavior of τύποι (examples), showing the intended approach to leadership.
Septuagint Backgroundgenerated
In 1 Peter 5:3, the word μηδ᾽ (mēde), meaning 'not', reflects a strong negation similar to the Hebrew אַל (al), which indicates a denial or refusal. This choice emphasizes the rejection of domineering behavior over those in leadership.
The term κλήρων (klēros), translating to 'those in your charge', corresponds to the Hebrew words for 'inheritance' or 'lot', such as נַחֲלָה (naḥalah) and גּוֹרָל (goral), which connote a sense of stewardship over a valued possession. Coupled with ποιμνίου· (poimnion), meaning 'flock', derived from the Hebrew צֹאן (ṣon), this verse conveys the pastoral responsibility leaders have towards their community.
In plain words — the whole versegenerated
1 Peter 5:3 advises church leaders not to dominate those they lead but to be good examples for them. This instruction emphasizes the importance of humility and service in leadership.
Frequently Asked Questionsgenerated
It means that leaders should not exercise control or authority in a domineering way, but rather serve and guide their followers with humility.
Leaders can be examples by living out their faith authentically, demonstrating love, integrity, and humility in their actions.
Humility is essential for church leaders because it fosters a supportive environment where members feel valued and encouraged to grow in their faith.
God's heritage refers to the community of believers, emphasizing that they are entrusted to the care of church leaders.
Reflection Questionsgenerated
- In what ways can I demonstrate humility in my leadership roles?
- How can I be a better example to those I lead or influence?
- What are some practical steps I can take to serve others rather than dominate them?
- How can I encourage others in my community to follow Christ through my actions?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on the importance of humility and example in leadership, drawing from this verse.
Even though you may have authority over the church in what you say or in the office which you occupy, you should never have a superior attitude toward others.Early Church Fathers on 1 Peter 5 →
Practice what you preach, so that you may offer your people not only advice but a model as well, that they may imitate your example.Early Church Fathers on 1 Peter 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither as being lords over God's heritage,.... Or "clergy"; meaning not ecclesiastical persons, as presbyters, and deacons, who are supposed to be under the government of bishops, though not to be
Read John Gill on 1 Peter 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither as being lords over God's heritage, but being ensamples to the flock. Being lords , [ katakurieuontes (G2634)] - 'lording it' with despotic pride (2 Corinthians 1:24).
Read Robert Jamieson on 1 Peter 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNeither as being lords; not exercising any such lordship or dominion over the people, as temporal lords and magistrates exercise over their subjects, ,26, &c.; : compare . Over God’ s heritage; the Lord’ s clergy, the same as flock before; the Greek word is plural, and so it signifies the several churches or flocks which were under the charge of the several elders or pastors. The church of Israel is often called God’ s inheritance, which as it were fell to him by lot, (as the Greek word signifies), and which was as dear to him as men’ s inheritances are to them: see 9:29 32:9 74:2 78:71. Accordingly now the Christian church, succeeding it, is called God’ s inheritance, and the word clerus…
Read Matthew Poole on 1 Peter 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 Neither as being lords over God’ s heritage, but being ensamples to the flock. Ver. 3. Neither as being lords] About the year 1620 the clergy and laity of England set themselves against the pope’ s exactions; and when the envoy alleged that all churches were the pope’ s, Magister Leonardus made answer, Tuitione non fruitione, defensione non dissipatione. Protect not fleese, defend not scatter. (Jac. Revius in Vit. Pontiff)
Read John Trapp on 1 Peter 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Neither as being lords.—Rather, nor yet as lording it. The English version is somewhat too strict for the Greek and for the sense. There is a sense in which the heads of the Church are, and ought to be, lords and princes over the rest; but this is very different from “lording it,” acting tyrannically, forgetting the constitutional rights of their subjects. Over God’s heritage.—Quite literally, Over the lots. The word first of all means (as in Matthew 27:35 or Acts 1:26) the actual scrap of paper or wood that was tossed. Then it comes to mean (like the word “lot” in the language of auctions) the piece of property that falls by lot to any one’s share. Then all notion of chance disappears…
Read Charles John Ellicott on 1 Peter 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Neither as being lords over God's heritage] This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a…
Read AdamClarke on 1 Peter 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. neither as being lords over God’s heritage] Better, not lording it over the heritages. There is no word in the Greek answering to “God’s,” and it is not wanted to complete the sense. The word for “lording” implies an authority exercised both wrongfully and oppressively. Ambition, the love of power for the sake of power, is, from the Apostle’s standpoint, as great a hindrance to true pastoral work as avarice. The whole history of the Church, in particular the history of the papacy, as e.g. in the history of Gregory VII., shews how fatally it has worked on souls that had conquered, or had never known, the baser temptation. Warnings against such ambition we find again and again in our…
Read Cambridge on 1 Peter 5 →Albert Barnes1798–1870Barnes' Notes on the BibleNeither as being lords - Margin, “overruling.” The word here used (κατακυριεύω katakurieuō) is rendered “exercise dominion over,” in Matthew 20:25; exercise lordship over, in Mark 10:42; and overcame, in Acts 19:16.
Read Albert Barnes on 1 Peter 5 →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
not lording it over those entrusted to you, but being examples to the flock.
not as lording it over those entrusted to you, but making yourselves examples to the flock.
not lording it over those entrusted to you, but being examples to the flock.
And do not lord it over those entrusted to you, but be examples to the flock.
Tyndale line
Neither as being lords over God’s heritage, but being ensamples to the flock.
neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.
neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.
Neither as being lords over God's heritage, but being examples to the flock.
Not as though ye were lords ouer Gods heritage, but that yee may bee ensamples to the flocke.
Strictly literal
not as lording it over your possessions, but being models for the flock.
neither as exercising lordship over the heritages, but patterns becoming of the flock,
neither as exercising lordship over the heritages, but becoming patterns for the flock,
Do not act as a master over the people who are in your care. Instead, be an example to the flock.
From the Latin
Neither as lording it over the clergy, but being made a pattern of the flock from the heart.
Simplified
Don't be arrogant, lording it over those who have been put in your care, but be an example to the flock.
Not as lords over God's heritage, but making yourselves examples to the flock.
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.
neque ut dominantes in cleris, sed forma facti gregis ex animo.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܐܝܟ ܡܪܝܐ ܕܡܪܥܝܬܐ ܐܠܐ ܐܝܟ ܕܬܗܘܘܢ ܠܗܘܢ ܕܡܘܬܐ ܫܦܝܪܬܐ
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.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
The standard critical text of the New Testament.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
The previous edition, still widely cited.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
The Society of Biblical Literature edition, freely licensed.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
The edition that turned scholarship toward the earliest manuscripts.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
An independent critical text built from the oldest witnesses then known.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
A recent critical edition following documentary evidence closely.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
The reading of the majority of surviving manuscripts.
μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
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 Peter 5:3
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 Greek word μηδέ (i.e., *mēde*) is a negative particle that functions primarily as a conjunction meaning 'but not' or 'nor.' It can also serve as an adverb, emphasizing negation with meanings like 'not even.' The word is often used in contexts of continuing a negation or prohibition, appearing frequently in the New Testament, where it connects clauses or reinforces a negative statement.
μηδέ, (μή, 4. v., and δέ), [fr. Hom. down], a negative disjunctive conjunction; [cf. W. § 55, 6; B. § 149, 13]; 1. used in continuing a negation or prohibition, but not, and not, neither; preceded by yn, — either so that the two negatives have one verb in common: preceded by μή with a participle, Mt. xxii. 29; Mk. xii. 24; by μή w. a pres. subjune., 1 Co. v. 8 [here Lmre. pres. indic.]; 1 Jn. iii. 18; by μή ν΄. impv., Mt. vi. 25; Lk. x. 4; xii. 22; xiv.12; 1Jn.ii.15; by py w. an aor. subj. 2 pers. plur., Mt. x. 9 sq.; by εἰς τὸ μή, 2 Th. ii. 2 LT Tr WH; —or so that μηδέ has its own verb: preceded by ὃς ἐὰν (ἄν) μή, Mt. x. 14; Mk. vi. 11; by ἵνα μή, ὅπ. ἵν. 15; by ὅπως μή, Lk. xvi. 26; w. a ptep. after μή w.a ptep., Lk. xii.47; 2 Co. iv. 2; w. an impv. after μή w. impv., Jn. xiv. 27; Ro. vi. 12 sq.; Heb. xii. 5; μηδενὶ ἐπιτίθει, foll. by μηδέ w. impy. 1 Tim. v. 22; τ΄. 2 pers. of the…
Read the full entry →μηδέ. P Lond 42™f (B.c. 168) (=I. p. 30, Selectéons, p. 10) σὲ δὲ μηδ᾽ ἐντεθυμῆσθαι τοῦ παραγενέσθαι μηδ᾽ ἐνβεβλοφέναι εἰς τὴν ἡμετέραν περίστασιν, ‘‘ that you have neither thought of returning, nor spared a look for our helpless state”—the complaint of a wife to her husband who had shut himself up in the Serapeum, P Grenf I. 437* (ii/B.c.) αἸἰὐτοῦ δὲ μηδ᾽ ἀποδεδωκότος ἡμῖν μίηδ]ὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπ[ιδεἰδωκότος ἐγράψαμέν σοι, ὅπως οὖν εἰδῆ[ις.
μηδέ (mēde) — nor.
μηδέ,
(μή, δέ) negative Particle (compare οὐδέ): as conjunction, and not (Epic dialect also, but not), nor, connecting two whole clauses, used with the same constructions as μή, μή τι σὺ ταῦτα.. διείρεο μηδὲ μετάλλα [Refs 8th c.BC+]; τεκνοῦσθαι, μηδ᾽ ἄπαιδα θνῄσκειν [Refs 5th c.BC+]
2. in μηδέ.. μηδέ.. the first μ. may belong to μηδέ A, e.g. [Refs 8th c.BC+]; but μήτε cannot follow μηδέ:—for μηδέ after οὐδέ, see at {οὐ} [Refs 4th c.BC+]
__B as adverb, joined with a single word or phrase, not even, not either, [Refs 8th c.BC+]; repeated emphatically, μηδ᾽ ὅντινα γαστέρι μήτηρ κοῦρον ἐόντα φέροι μηδ᾽ ὃς φύγοι let not the babe unborn —no let not even it escape, [Refs 8th c.BC+] —for μηδέ τι see at…
μηδέ
mede
from 3361 and 1161; but not, not even; in a continued negation,
nor:--neither, nor (yet), (no) not (once, so much as).
see GREEK for 3361
see GREEK for 1161
μηδέ
Neg.cj.
and not, not even
μηδέ μή δέ, Negat. Particle, (related to οὐδέ as μή to οὐ):
as Conjunct. but not or and not, nor, μή τι σὺ ταῦτα διείρεο μηδὲ μετάλλα Il.:—more rarely without a negative preceding, τεκνοῦσθαι, μηδ᾽ ἄπαιδα θνήσκειν Aesch.
doubled, μηδέ . . μηδέ . . , Opposing the two clauses of a sentence, Il.:— μηδέ also follows μήτε, Soph., Plat.
as adv., joined with a single word or phrase, not even, Lat. ne . . quidem, Hom., etc.
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
58 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 57 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 70 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.
τὰς γοῦν πολυζῴους ἀγέλας προβάτων αἰγῶν βοῶν ἄγει ποιμὴν αἰπόλος βουκόλος, ἄνθρωποι μηδὲ τοῖς σώμασιν ἐρρωμένοι καὶ σφριγῶντες, ὡς ἕνεκα γοῦν εὐεξίας ἐμποιῆσαι τοῖς ἰδοῦσι κατάπληξιν·
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πορεύεσθαι, μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ, ἀλλὰ ἕκαστον…
καὶ τῶν τούτου ἀδελφῶν τὰ τοῦ σημαινομένου χαλκοῦ τάλαντα β, καὶ μὴ ἐπελεύσεσθαι Πετεαρσεμθεία μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ ἐπὶ τὸν Πετεαρσεμθέα καὶ τοὺς ἀδελφοὺς μηδʼ ἐπʼ ἄλλον
λύτρα τῆς σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ
εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
κατακυριεύω means to gain or exercise dominion over something or someone. It is built from the prefix κατά (under) and a root meaning to lord or control. The term appears in the New Testament in contexts of authority and subjugation, specifically in Matthew 20:25, Mark 10:42, and 1 Peter 5:3.
κατα-κυριεύω ; 1 aor. ptep. κατακυριεύσας ; (κατά [q. ν. ILI. 3] under) ; a. to bring under one’s power, lo subJect to one’s self, to subdue, master: twos, Acts xix. 16 (Diod. 14, 64; for wad Gen. i. 28; Sir. xvii. 4). bs to hold in subjection, to be master of, exercise lordship over: τινός, Mt. xx. 25; Mk. x. 42; 1 Pet. v. 3; (of the benign government of God, Jer. iii. 14).
κατακυριεύω (katakurieuō) — to master.
κατακῡριεύω,
gain or exercise complete dominion, [LXX]
2. κ. τινός gain dominion over, gain possession of,[LXX+NT]; [πλοίου] [Refs 1st c.BC+]
κατακυριεύω
katakurieuo
from 2596 and 2961; to lord against, i.e. control,
subjugate:--exercise dominion over (lordship), be lord over, overcome.
see GREEK for 2596
see GREEK for 2961
κατακυριεύω
v.
I exercise authority over, overpower
κατακυριεύω katakyrieuō 4x
to get into one’s power; in NT to bring under, master, overcome, Acts 19:16; to domineer over, Mt. 20:25; Mk. 10:42; 1 Pet. 5:3*
κατακυριεύω to gain dominion over, c. gen., NTest.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
4 occurrences in the New Testament, rendered 3 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 4 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
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural 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
κλῆρος refers to a lot or portion, often associated with casting lots, as seen in several New Testament passages like Matthew 27:35 and Acts 1:26. It can denote an allotment or inheritance, particularly in the context of the Kingdom of God (Colossians 1:12). The word is built from the idea of securing a share, and it also relates to the responsibilities of church leaders (1 Peter 5:3).
κλῆρος, -ov, 6, fr. Hom. down; Sept. mostly for ova and 17); α lot; i.e. 1. an object used in casting or drawing lots, which was either a pebble, or a potsherd, or a bit of wood, (hence κλῆρος is to be derived fr. κλάω τοῦ. Ellicott on Col. i. 12]): Acts i. 26 (see below); BadNew κλῆρ., Mt. xxvii. 35; Mk. xv. 24; Lk. xxiii. 34; Jn. xix. 24, (Ps. xxi. (xxii.) 19; Jon. i. 7, ete.) ; the lots of the several persons concerned, inscribed with their names, were thrown together into a vase, which was then shaken, and he whose lot first fell out upon the ground was the one chosen (Hom. 1]. 3, 316, 325; 7, 175, ete.; Liv. 23, 3 [but cf. B. Ὁ. Am.ed. 5. v. Lot ]); hence ὁ κλῆρος πίπτει ἐπί τινα, Acts i. 26 (Ezek. xxiv. 6; Jon. i. 7). 20 what is obtained by lot, allotted portion: λαγχάνειν and λαμβάνειν τὸν κλῆρον τῆς διακονίας, a portion in the ministry common to the apostles, Acts i. 17, 25 RG…
Read the full entry →κλῆρος in its primary sense of ‘‘a lot” (cf. Mt 2735, Ac 135) is found in P Fay 1258 (ii/A.D.) καλῶς [ποιή]σεις, ἄδελφε, μὴ ἀμελήσας Told] κλήρου τοῦ στρατηγικοῦ, ‘you will do well, brother, not to neglect the ballot for the strategus”’ (Edd.— see their note ad 1): see also P Lond 1220 (a.p, 202-7) (= III. p. 114f.), a document endorsed κλῆρος mpakt(opos), which contains the names of two persons suitable for the post of πράκτωρ ἀργυρικῶν, to be submitted to the Prefect in order that one of them may be selected by lot—"! 8. πεμ"Αρρε[ιο]ς.
κλῆρος (klēros) — lot.
κλῆρος
__A, Doric dialect κλᾶρος [Refs 5th c.BC+], ου, ὁ:— lot, κλῆρον ἐσημήναντο ἕκαστος, ἐν δ᾽ ἔβαλον κυνέῃ [Refs 8th c.BC+]; κλήρῳ πεπαλάσθαι [Refs 8th c.BC+]; πάντας ἀνέφεδρος ἐπαγκρατίασε τοὺς κ., i.e. he never drew a bye, [Refs 2nd c.AD+]; κλήρου κατὰ μοῖραν [Refs 5th c.BC+]; κλάροισι θεοπροπέων divining by lots, [Refs 5th c.BC+]
__A.2 casting of lots, drawing of lots, κ. τίθεσθαι [Refs 5th c.BC+]; = Latin sortitio provinciarum, [Refs 1st c.AD+]
__A.3 λαβὼν πίστιν.. κλήρου uncertain meaning in [Refs 1st c.AD+]
__A.II that which is assigned by lot, allotment of land, [Refs 5th c.BC+]; κ. ἱππικός [Refs 3rd c.BC+]; περὶ τοῦ λάχους τριάκοντα καὶ ἑπτὰ κλάρων [Refs 2nd…
κλῆρος
kleros
probably from 2806 (through the idea of using bits of wood, etc., for
the purpose; a die (for drawing chances); by implication, a portion
(as if so secured); by extension, an acquisition (especially a
patrimony, figuratively):--heritage, inheritance, lot, part.
see GREEK for 2806
κλῆρος, ου, ὁ
n.m.
a lot, portion
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
→ Delivered to ministers
→ See MINISTERS
12 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 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 75 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.
Ἤδη δ’ ὕδατος καὶ ἀέρος τὰ προσήκοντα τῶν ζῴων γένη καθάπερ τινὰ κλῆρον οἰκεῖον ἀπειληφότων, πάλιν ἐκάλει τὴν γῆν εἰς τὴν τοῦ ὑπολειφθέντος μέρους γένεσιν — ὑπολέλειπτο δὲ μετὰ τὰ φυτὰ ζῴων τὰ χερσαῖα — καί φησιν·
Μωυσῆς δὲ προσελθόντων αὐτῷ τῶν πρώτων τῆς Μανασσίτιδος φυλῆς καὶ δηλούντων μὲν ὡς τεθνήκοι τις τῶν φυλετῶν ἐπίσημος ἀνὴρ Σωλοφάντης ὄνομα, παῖδας μὲν οὐ καταλιπὼν ἄρσενας θυγατέρας δέ τοι, καὶ πυθομένων εἰ τούτων ὁ κλῆρος ἔσοιτο, φησίν,
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
r Διονύσιος Κελεήσει … κλήρου γενη … … ἐπιστολὴν ἀσφ … … καὶ κέλευε α … … … ἀπομετρης
γεωργῷ χαίρειν. ἀπέχω παρὰ σοῦ τὸ ἐκφόριον τοῦ διεληλυθότος τετάρτου ἔτους οὗ γεωργεῖς μου κλήρου περὶ τὸ Νέστου ἐποίκιον καὶ οὐδέν σοι ἐνκαλῶ διὰ τὸ ἀποβεβηκέναι τῆς μισθώσεως ἀπὸ
6 χαίρειν. ὁμολογῶ ἀπέχειν παρὰ σοῦ τὰ ἐκφόρια ἀφʼ ὧν γεωργεῖς περὶ Κερκεσοῦχα κλήρου κατοικικοῦ ἀρουρῶν … … καὶ οὐδέν σοι ἐνκαλῶ περὶ οὐδένος ἁπλῶς πράγματος μέχρι τοῦ
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
τύπος is derived from the verb τύπτω and generally refers to a mark or impression made by a blow. It encompasses meanings such as a figure, model, or example, and is used in both ethical and doctrinal contexts in the New Testament. Notably, it can signify a type or foreshadowing of future events or persons, as seen in Romans 5:14. The lexicons agree on its broad application, but specific nuances may vary.
τύπος, -ου, ὁ
(< τύπτω),
[in LXX: Ex 25:39 (40) (תַּבְנִית), Am 5:26 (צֶלֶם), III Mac 3:30, IV Mac 6:19 * ;]
the mark of a blow: τῶν ἥλων, Jo 20:25.
An impression, impress, the stamp made by a die; hence, a figure, image: Ac 7:43 (LXX).
form (Plat.): Ro 6:17; the sense or substance of a letter (III Mac, l.c.), Ac 23:25.
τύπος, -ov, ὁ, (τύπτω). fr. [Aeschyl. and] Hdt. down; 2 Τύριος 1. the mark of a stroke or blow; print: τῶν ἥλων, Jn. xx. 25%, 25” [where LT Trmrg. τόπον], (Athen. 13 p. 585 ο. Tous τύπους τῶν πληγῶν ἰδοῦσα). 2. a figure formed hy a blow or impression; hence univ. a figure, image: of the images of the gods, Acts vii. 43 (Amos v. 26; Joseph. antt. 1, 19,11; 15, 9,5). (Cf. κύριοι τύπος θεοῦ, Barn. ep. 19, 7; ‘ Teaching’ 4, 11.] 3. form: διδαxis, i. e. the teaching which embodies the sum and substance of religion and represents it to the mind, Ro. vi. 17; i. q. manner of writing, the contents and form of a letter, Acts xxiii. 25 (3 Mace. iii. 30). 4. an example ; a. in the technical sense, viz. the pattern in conformity to which a thing must be made: Acts vii. 445 Heb. viii. 5, (Ex. xxv. 40). B. in an ethical sense, a dissuasive example, pattern of warning: plur. of ruinous events which…
Read the full entry →τύπος, from meaning originally the ‘‘mark” of a blow (cf. Jn 2075), came to denote the “stamp” or the “figure” which a stamp bears, and hence ‘‘ pattern,” ‘* model,”’ and finally ‘‘type” in the Biblical sense of a person or event prefiguring someone or something in the future (cf. Zz V. vi. p. 377 ff.). The word has equally varied meanings in the papyri. The following may serve as illustrations—ἔ (1) “pattern”: P Tebt II. 34275 (late ii/a.p.) κοῦφα ἀρεστὰ τύπῳ TH προκί(ειμένῳ), pots in good order of the aforesaid pattern,” and P Lond 112248 (ς. a.p. 254-268) (Ξ: 11. p. 211, P Flor 11. 187*) τὸν τύπον τὸν τοῦ ἐλαιουργοῦ π[α]ράδος, if the word is read correctly (see the editor's note). Ἵ See also P Lond 19178 (c. A.D. 330-340) ὅπως ἐφάρῃς τὰς Xipds σίου πρὸς τὸν δεσπότην θαιὸν ὡς τοίπως (1. τύπος) σταυρῶ, “that you may lift up your hands to our Master God, in the semblance of a cross’’…
Read the full entry →τύπος (tupos) — mark/example.
τύπ-ος [ῠ], ὁ,
(τύπτω) blow, τ. ἀντίτυπος Oracle texts cited in [Refs 5th c.BC+]; beat of horses' hoofs, variant for{κτὺπος} in [Refs 5th c.BC+]
II. the effect of a blow or of pressure:
II.1. impression of a seal, τύποι σφενδόνης χρυσηλάτου [Refs 5th c.BC+]; stamp on a coin, τὰ ἀκριβῆ τὸν τ. [Refs 2nd c.BC+] “*Mens.” 60, [Refs 5th c.AD+] see entry {Κυζικηνοι στατῆρες}; on a branding-iron, ὄ τ. τοῦ καυτῆρος ἔστω ἀλώπηξ ἢ πίθηκος [Refs 2nd c.AD+]: generally, print, impression, χύτρας τύπον ἀρθείσης ἐν σποδῷ μὴ ἀπολιπεῖν, ἀλλὰ συγχεῖν [Refs 1st c.AD+]; στίβου γ᾽ οὐδεὶς τ. no footprint, [Refs 5th c.BC+]; ὡς ἡδὺς ἐν πόρπακι σὸς (i.e. τοῦ βραχίονος) κεῖται τύπος thy imprint, (O arm), [Refs 5th c.BC+]; τ. ὀδόντων imprint of teeth, [Refs]; print, βάλω τὸν δάκτυλόν μου εἰς τὸν τ. τῶν ἥλων [NT+2nd…
τύπος
tupos
from 5180; a die (as struck), i.e. (by implication) a stamp or scar;
by analogy, a shape, i.e. a statue, (figuratively) style or
resemblance; specially, a sampler ("type"), i.e. a model (for
imitation) or instance (for warning):--en-(ex-)ample, fashion, figure,
form, manner, pattern, print.
see GREEK for 5180
τύπος, ου, ὁ
n.m.
a figure, model, type
τυπικῶς typikōs 1x
figuratively, typically, 1 Cor. 10:11*
τύπος τύ^πος, ὁ, τύπτω a blow, Orac. ap. Hdt.
the effect of a blow, the print or impress of a seal, Eur.; στίβου τύπος the print of a footstep, Soph.:— τύποι marks, letters, Plat.:— ὁ τ. τῶν ἵππων the sound of their tread, Xen.
anything wrought of metal or stone, in pl. figures worked in relief, Hdt., Eur.:—then, simply, a figure, image, statue, Hdt., Eur.
τύπος τινός a man's form, i. e. himself, Ἱππομέδοντος τ. Aesch.; βραχιόνων τ. ῀ βραχίονες, Eur.
general form or character, the type or model of a thing, Plat.:— an example, NTest.
an outline, sketch, draught, Plat.; so, τύπῳ, ἐν τύπῳ in outline, in general, id. Plat.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
15 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 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
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
οὐ γὰρ ἐπιχώριος ἡμῖν ὁ τοιοῦτος αὐτῶν τύπος, ἀλλʼ ἕν τε αὐτῶν σχῆμα καὶ τελευτὴ μία, Νῶχός τέ τοι Νῶε καλεῖται καὶ τοῦτον τὸν τύπον ἐπὶ παντὸς τηρεῖ σχήματος.
ἐπεὶ οὖν ἀνακαινίσας ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν, ἐποίησεν ἡμᾶς ἄλλον τύπον, ὡς παιδίων ἔχειν τὴν ψυχήν, ὡς ἂν δὴ ἀναπλάσσοντος αὐτοῦ ἡμᾶς.
συνήλιξα ἐν τῇ ἐπιστολῇ χειρόγραφα τὸ μὲν Εὐδαίμονος Ἀπολλωνίου δραχμὰς Αφκη, τὸ δὲ ἕτερον τύπον ἔχον ἐπιθήκης δραχμὰς Βρξγ. δώσεις Παυσᾶτι Ἀλιοῦτος ἀπὸ τοῦ ἐμοῦ λόγου δραχμὰς τρισχιλίας λαβὼν
Ζηνοδώρου ἐλαιουργὸς Γεμέλλου Μύρου ἐπὶ τὸ Πετεσούχου ἄγραφον εἶδος τοῦ ἑνὸς καὶ ἑκάστου ἐγκλήματος τύπους ἐκλεκτικὰ κατὰ στρατηγοῦ
Ἡρακλείδης Ἡρωνείνῳ τῶι πατρὶ χαίρειν. τὸν τύπον τὸν τοῦ ἐλαιουργοῦ παράδος Ἀμεσύσῳ τῷ βαδιστηλάτῃ συντιμήσας αὐτὸν καὶ ὁρίσας τὴν τιμὴν εἰς
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-PNP-NPM — Verb · present · no voice stated · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PNP-NPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Plural Gender: Masculine
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
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-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
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 ποίμνιον (poimnion) means 'a flock,' primarily of sheep, but metaphorically refers to groups of Christian disciples. It is derived from a presumed form related to ποίμνη (poimnē). The New Testament uses it to describe believers under the care of church leaders, as seen in passages like Luke 12:32 and 1 Peter 5:2.
ποίμνιον, -ov, τό, (contr. fr. ποιμένιον, i. q. ποίμνη, see ποιμήν ; [on the accent cf. W. 52; Chandler ὃ 343 b.]), a flock (esp.) of sheep: so of a group of Christ’s disciples, Lk. xii. 32; of bodies of Christians (churches) presided over by elders [ef. reff. s. v. ποιμήν, b.], Acts xx. 28,29; 1 Pet. v. 3; with a possessive gen. added, τοῦ θεοῦ, 1 Pet. v. 2, as in Jer. xiii. 17; rod Χριστοῦ, Clem. Rom. 1 Cor. 16, 1; 44,3; 54, 2; 57,2. (Hdt., Soph., Eur., Plat., Leian., al.; Sept. chiefly for 7], and }xx.)
ποίμνιον, “a οοὶς ”’—the diminutive meaning, as in late Greek generally, cannot be pressed, cf. P Ryl II. 1142° (ες. A.D. 280), where a widow complains to the praefect that her husband’s former master had seized certain flocks belonging to the deceased, kal μέχρι τῆς σήμε[ρον οἰκειῶν τ]υγχάνι τὰ ἡμέτερα ποίμνια, “and until this day he remains in possession of our flocks” (Edd.). Cf. Aristeas 170 βουκολίων καὶ ποιμνίων, ‘herds and flocks.
ποίμνιον (poimnion) — flock.
ποίμν-ιον, τό,
={ποίμνη}, especially of sheep, [Refs 5th c.BC+]; of goats, [Refs]: plural, head of cattle, π. τρισχίλια [LXX]
II. metaphorically of disciples, [NT]
ποίμνιον
poimnion
neuter of a presumed derivative of 4167; a flock, i.e. (figuratively)
group (of believers):--flock.
see GREEK for 4167
ποίμνιον, ου, τό
n.n.
a little flock
ποίμνιον poimnion 5x
a flock; met. a flock of Christian disciples, Lk. 12:32; Acts 20:28, 29; 1 Pet. 5:2, 3*
ποίμνιον ποίμνιον, ου, τό, syncop. for ποιμένιον, ῀ ποίμνη, a flock, Hdt., Soph., etc.
metaph. of disciples, NTest.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
See CATTLE.
5 occurrences in the New Testament, rendered 1 different way. 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 5 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 33 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.
4, 18), ὃ ἑρμηνεύεται ποίμνιον, σφόδρα ἀκολούθως·
Ταπεινοφρονούντων γάρ ἐστιν ὁ Χριστός, οὐκ ἐπαιρομένων ἐπὶ τὸ ποίμνιον αὐτοῦ.
ἔβοσκε δὲ πρόβατα πολλὰ λίαν, καὶ τὰ πρόβατα ταῦτα ὡσεὶ τρυφῶντα ἦν καὶ λίαν σπαταλῶντα καὶ ἱλαρὰ ἦν σκιρτῶντα ὧδε κἀκεῖσε: καὶ αὐτὸς ὁ ποιμὴν πάνυ ἱλαρὸς ἦν ἐπὶ τῷ ποιμνίῳ αὐτοῦ: καὶ αὐτὴ ἡ ἰδέα τοῦ ποιμένος ἱλαρὰ ἦν λίαν, καὶ ἐν τοῖς προβάτοις…
ποιμένων ρϛ παρὰ τῶν νεκροτάφων ἰατρῶν πρόβατα γ εὑρεθέντα, ἄλλο αἰγίδιον α, ἀπὸ τοῦ ποιμνίου τῶν κληρονόμων Πασόϊτος παρὰ τοῦ ποιμένος Ἑρμαῶτος Λαβωρίου πρόβατα β, ἀπὸ τοῦ αὐτοῦ ποιμνίου