2 Peter 2:22 — Word Study
N1904συμβέβηκεν δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.¶
BSAHas happenedsumbainō■ nowde to themautos the [thing]ho of theho truealēthēs proverb:paroimia [true sayings, wise teachings] A dogkuōn [a worthless creature, unclean animal] having returnedepistrephō▸ toepi <the>ho [its] ownidios vomit;exerama△ [its own filth, disgusting refuse] andkai A sowhus△ [a pig, unclean beast] having washedlouō▸ [cleaned, purified] to [her]eis rolling placekulisma△ [rolling, reveling] in [the] mire.borboros△ [mire, filthy muck]
| Greek | English | Parsing |
|---|---|---|
| συμβέβηκεν | Has happened | Verb, perfect, active |
| δὲ | now | Conjunction |
| αὐτοῖς | to them | Personal pronoun, dative, plural |
| τὸ | the [thing] | Article, nominative, singular |
| τῆς | of the | Article, genitive, singular |
| ἀληθοῦς | true | Adjective, genitive, singular |
| παροιμίας· | proverb: | Noun, genitive, singular |
| κύων | A dog | Noun, nominative, singular |
| ἐπιστρέψας | having returned | Verb, aorist, active |
| ἐπὶ | to | Preposition |
| τὸ | <the> | Article, accusative, singular |
| ἴδιον | [its] own | Adjective, accusative, singular |
| ἐξέραμα· | vomit; | Noun, accusative, singular |
| καὶ | and | Conjunction |
| ὗς | A sow | Noun, nominative, singular |
| λουσαμένη | having washed | Verb, aorist, middle |
| εἰς | to [her] | Preposition |
| κυλισμὸν | rolling place | Noun, accusative, singular |
| βορβόρου.¶ | in [the] mire. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud.” |
| KJV | But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. |
| ASV | It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire. |
| YLT | and happened to them hath that of the true similitude; 'A dog did turn back upon his own vomit,' and, 'A sow having bathed herself — to rolling in mire.' |
| WEB | But it has happened to them according to the true proverb, “The dog turns to his own vomit again,” and “the sow that has washed to wallowing in the mire.” |
| BBE | They are an example of that true saying, The dog has gone back to the food it had put out, and the pig which had been washed to its rolling in the dirty earth. |
Where they part company is κύων — see How Translations Differ.
The verse contains one main clause followed by two subordinate clauses that present the proverbs.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbσυμβαίνω
The sentence as the grammar sees it Open the tree ›
4 of 19 occur nowhere else in the New Testament — words chosen on purpose.
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 — 2 Peter 2:22
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 — Warnings Against False Teachersgenerated
2 Peter 2:22 presents a stark warning about the consequences of false teachings. Peter uses proverbs to illustrate the folly of those who, after experiencing the truth, return to their former sinful ways. This passage serves as a reminder of the dangers of being entangled again in sin after having known the righteousness of God, emphasizing the seriousness of such a regression.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:11 | As a dog returns to its vomit, so a fool repeats his folly. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — συμβέβηκεν, sumbainōgenerated
The verb συμβαίνω (i.e., *sumbaino*) means 'to happen' or 'to occur,' and is used in contexts where events come to pass. It is a perfect active indicative form, indicating a completed action that has relevance to the present.
This word is built from the prefix συμ- (together) and a root meaning to walk, suggesting an event that has taken place or a situation that has arisen. Its use in this verse underscores the reality of the proverbs being applicable to the situation at hand.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the core meaning of the verse. The BSB states, "Of them the proverbs are true: 'A dog returns to its vomit,' and, 'A sow that is washed goes back to her wallowing in the mud.'"
However, the KJV uses the phrase, "is happened unto them according to the true proverb," which emphasizes the occurrence of the events described. The ASV and WEB similarly convey the idea of the proverbs being fulfilled in their actions.
Sentence Structuregenerated
The main verb of the verse is συμβέβηκεν, has happened, which governs the entire statement. It introduces the proverbs that illustrate the point being made about the behavior of those who have turned away from the truth.
The structure includes two clauses that present the proverbs, each describing a different animal returning to its previous state, thereby reinforcing the central theme of regression into sin.
Septuagint Backgroundgenerated
παροιμία (i.e., *paroimia*) is the Greek term for 'proverb,' which appears frequently in the Septuagint, often conveying wisdom or moral lessons. The proverbs quoted here echo sentiments found in the Old Testament, particularly in Proverbs 26:11.
The use of these proverbs in the New Testament context serves to bridge the wisdom literature of the Old Testament with the teachings of the apostles, highlighting the continuity of moral instruction.
In plain words — the whole versegenerated
2 Peter 2:22 uses two proverbs to illustrate the foolishness of returning to sin after knowing the truth. Peter compares this behavior to a dog returning to its vomit and a washed sow going back to wallowing in the mud, emphasizing the absurdity of reverting to old ways after experiencing the cleansing of the truth.
Frequently Asked Questionsgenerated
The proverbs illustrate the foolishness of returning to sin after having known the truth. They emphasize that just as a dog and a sow revert to their filthy habits, so too do those who abandon the path of righteousness.
Animals like dogs and sows symbolize impurity and uncleanliness, making them effective metaphors for the sinful behavior he is warning against.
The word 'happened' indicates that the actions described in the proverbs are not just theoretical but have actually occurred in the lives of those who have turned away from the truth.
This verse serves as a warning to believers about the dangers of returning to old sinful habits after having experienced the truth of the Gospel, encouraging vigilance in their spiritual walk.
Reflection Questionsgenerated
- In what areas of my life might I be tempted to return to old habits after knowing the truth?
- How can I better support others in their struggles against returning to sin?
- What steps can I take to ensure that I do not become entangled in sin again?
- How do these proverbs challenge my understanding of repentance and transformation?
The early church on this verse — how the Fathers read it
Several early church Fathers reference this verse to discuss the nature of repentance and the consequences of returning to sin.
There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus.Early Church Fathers on 2 Peter 2 →
Shall we then seek precepts of living from these men, who have no other feelings than those of the irrational creatures? The Cyrenaics say that virtue itself is to be praised on this account, because it is productive of pleasure.Early Church Fathers on 2 Peter 2 →
Repentance consists in no longer doing the same things, for he who reverts to the same sins is like a dog returning to his vomit.Early Church Fathers on 2 Peter 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Peter 2:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut it is happened unto them, according to the true proverb,.... Which is true, both in fact and in the application of it, and which lies in the Scriptures of truth, at least the first part of it, Proverbs 26:11.
Read John Gill on 2 Peter 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. But.
Read Robert Jamieson on 2 Peter 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut it is happened unto them according to the true proverb: this is added, to prevent the scandal that might arise from their apostacy; q.d. It is not to be wondered at that they are again entangled in and overcome by their former pollutions, when there never was a thorough change wrought in their hearts. Dogs and swine (beasts unclean by the law) they still were, under the greatest appearances of reformation, and such they now show themselves to be by their vile apostacy. The dog is turned to his own vomit again: as dogs vomit up what is burdensome to them, but, still being dogs, and not having changed their natures by easing their stomachs, lick up their own vomit again; so these, under a…
Read Matthew Poole on 2 Peter 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. Ver. 22. The dog is turned] Proverbia haec sunt Canonica, quae Christiano nauseam commoverent. God will spew out apostates for ever, teaching them how they should have spewed out their sin.
Read John Trapp on 2 Peter 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) But it is happened unto them according to the true proverb.—More literally, There has happened to them what the true proverb says; “but” is of very doubtful authority. The word for “proverb” is the one used elsewhere only by St. John in his Gospel, and there translated once “parable” and thrice “proverb.” “Parable,” or “allegory,” would have been best in all four cases (John 10:6, where see Note; John 16:25; John 16:29). The first proverb is found, Proverbs 26:11, and if that be the source of the quotation, we have here an independent translation of the Hebrew, for the LXX. gives an entirely different rendering, “dog” being the only word in common to the two Greek versions. The word…
Read Charles John Ellicott on 2 Peter 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. According to the true proverb] This seems to be a reference to Proverbs 26:11: קאו אל שב ככלב kekeleb shab al keo; as the dog returneth to his vomit, so a fool repeateth his folly. In substance this proverb is found among the rabbins; so Midrash Ruth, in Sohar Chadash, fol. 62: Orphah is returned to her mire, Ruth persevered in spirit; and again, Ibid. fol. 64: "Orphah, which is הבהמית נפש nephesh habbehemith, the bestial soul, is returned to her mire." The Greeks have something like it; so Arrian, Dissert. Epict. l. iv. c. 11, says: Απελθεκαιχοιρῳδιαλεγου, ἱν 'ενβορβορῳμηκυλιηται, "Go and reason with the swine, lest he be rolled in the mire." This is called a true proverb: for…
Read AdamClarke on 2 Peter 2 →CambridgeThe Cambridge Bible for Schools and Colleges22. it is happened unto them according to the true proverb …] Literally, that (saying) of the true proverb has happened to them … In the words that follow we have another of St Peter’s references, without a formal citation, to the Book of Proverbs (Proverbs 26:11). See notes on 1 Peter 4:8; 1 Peter 5:5. The form in which he gives the proverbs is participial. “The dog returned to his own vomit; the washed sow to her wallowing in the mire.” We have, however, the colloquial, allusive form which the proverb had assumed in common speech rather than an actual quotation, and the second part of the proverb is not found in the passage referred to. In both cases stress is laid on the fact that there…
Read Cambridge on 2 Peter 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut it is happened unto them according to the true proverb - The meaning of the proverbs here quoted is, that they have returned to their former vile manner of life.
Read Albert Barnes on 2 Peter 2 →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
Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud.”
But it has happened to them according to the true proverb, “The dog turns to his own vomit again,” and “the sow that has washed to wallowing in the mire.”
Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud.”
They are illustrations of this true proverb: “A dog returns to its own vomit,” and “A sow, after washing herself, wallows in the mire.”
Tyndale line
But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.
It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.
It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.
But it hath happened to them according to the true proverb, The dog is turned to his own vomit again; and, The sow that was washed, to her wallowing in the mire.
But it is come vnto them, according to the true Prouerbe, The dogge is returned to his owne vomit: and, The sowe that was washed, to the wallowing in the myre.
Strictly literal
But that [word] of the true proverb has happened to them: [The] dog [has] turned back to his own vomit; and, [The] washed sow to [her] rolling in mud.
and happened to them hath that of the true similitude; 'A dog did turn back upon his own vomit,' and, 'A sow having bathed herself — to rolling in mire.'
and that of the true proverb has happened to them: “A dog turned back on his own vomit,” and, “A sow having bathed herself—to rolling in mire.”
This proverb is true for them: “A dog returns to its own vomit, and a washed pig returns to the mud.”
From the Latin
For, that of the true proverb has happened to them: The dog is returned to his vomit: and, The sow that was washed, to her wallowing in the mire.
Simplified
This proverb has come true for them: “The dog has returned to its own vomit, and the washed pig has gone back to rolling in the mud.”
They are an example of that true saying, The dog has gone back to the food it had put out, and the pig which had been washed to its rolling in the dirty earth.
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.
Contigit enim eis illud veri proverbii : Canis reversus ad suum vomitum : et, Sus lota in volutabro luti.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܓܕܫ ܠܗܘܢ ܕܝܢ ܗܠܝܢ ܕܡܬܠܐ ܫܪܝܪܐ ܕܟܠܒܐ ܕܗܦܟ ܥܠ ܬܝܘܒܗ ܘܚܙܝܪܬܐ ܕܣܚܬ ܒܥܘܪܓܠܐ ܕܣܝܢܐ
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.
συμβέβηκεν — αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.¶
The standard critical text of the New Testament.
συμβέβηκεν — αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.¶
The previous edition, still widely cited.
συμβέβηκεν — αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.¶
The Society of Biblical Literature edition, freely licensed.
συμβέβηκεν — αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.¶
The edition that turned scholarship toward the earliest manuscripts.
συμβέβηκεν — αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.¶
An independent critical text built from the oldest witnesses then known.
συμβέβηκεν — αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.¶
A recent critical edition following documentary evidence closely.
συμβέβηκεν δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς — βορβόρου.¶
The reading of the majority of surviving manuscripts.
συμβέβηκεν δὲ αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ ὗς λουσαμένη εἰς — βορβόρου.¶
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| δὲ now | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| κυλισμὸν rolling place | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 2 Peter 2:22
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 συμβαίνω (i.e., *sumbaino*) is composed of the prefix συμ- (together) and a root meaning to walk. It encompasses meanings such as to happen, occur, or come together, and is used in various contexts in the New Testament, including events coming to pass (e.g., Mk 10:32, Acts 3:10). The lexicons do not show significant disagreement on its meanings.
συμ-βαίνω
[in LXX for עשׂה, קרא, קרה, etc. ;]
to stand with the feet together.
to come together, come to terms.
Of events, to come to pass, happen: c. dat. pers., Mk 10:32, Ac 3:10 20:19, I Co 10:11, I Pe 4:12, II Pe 2:22; absol., τὰ συμβεβηκότα, Lk 24:14 (cf. I Mac 4:26); c. acc. et inf., Ac 21:35.†
συμ-βαίνω [ξυμ- Rec.be2 in 1 Pet. iv. 12; see 3,0, s fin. ]; impf. συνέβαινον ; 2 aor. συνέβην, ptep. συμβάς ; pf. συμ-
συμβαίνω is common of events =‘‘come to pass,”’ “happen’”’: P Petr IT. 19 (2)8 (iii/B.c.) δέομαι οὖν σου βοηθῆσαί μοι ἵνα μὴ συνβῆι μοι καὶ ἐν τῆι φυλακῆι καταφθαρῆναι PSI IV. 3401 (B.c. 257-6) νῦν οὖν συμβαίνει αὐτῶι ἀσχ[η]μονεῖν, Ῥ Hamb I. 273 (8.6. 250) συνέβη οὖμ μοι ἐνοχληθῆναι (‘be engaged’) ἐμ Φιλαδελφείαι, BGU IV. 1060%8 (time of Augustus) ἡμᾶς δὲ συμβαίνει τὰ καθήκοντα αὐτῶν διορθοῦσθαι, P Oxy I. τος (Will—a.p. 117-137) ἐὰν δὲ συμβῇ... ἀδιάθετον τελευτῆσαι, “if I should happen to die with this will unchanged,’’ P Tebt IT. 335)? (mid. ii/A.D.) ἐκεῖ οὐκοῦν συμβέβ[ηκε, ‘there therefore it happened,” and P Oxy VII. 10655 (iii/a.p.) διὰ τὰ συμβάντα μοι. In 20. 1. 5211 (a.p. 325) we have a report regarding a daughter who had been injured ἐκ τοῦ συμβάντος πτώματος τῆς οἰκίας αὐτοῦ, “by the fall of his (her father’s) house which had occurred’”’…
Read the full entry →συμβαίνω (sumbainō) — to happen.
συμβαίνω,
future -βήσομαι[Refs 5th c.BC+]perfect -βέβηκα, 3rd.pers. plural -βεβᾶσι[Refs 5th c.BC+], Ionic dialect infinitive -βεβάναι[Refs 5th c.BC+]: perfect infinitive passive -βεβάσθαι[Refs 5th c.BC+]aorist 2 συνέβην (see. below): aorist 1 subjunctive passive ξυμβᾰθῇ [Refs]:— stand with the feet together, [Refs 5th c.BC+]; συμβᾶσα τὼ πόδε, opposed to περιβάδην, [Refs 3rd c.AD+]; Παλλάδιον τοῖς ποσὶ συμβεβηκός a statue with closed feet, as in early Greek art, [Refs 2nd c.AD+]
2. σ. κακοῖς to be joined to them, i.e. increase them, [Refs 5th c.BC+]
3. meet, σὺν δ᾽ ἔβη ἐν Φιλότητι [Refs 5th c.BC+]; ξυμβέβηκε δ᾽ οὐδαμοῦ has never come in my way, has had naught to do with me, [Refs 5th…
συμβαίνω
sumbaino
from 4862 and the base of 939; to walk (figuratively, transpire)
together, i.e. concur (take place):--be(-fall), happen (unto).
see GREEK for 4862
see GREEK for 939
συμβαίνω
v.
I happen, occur
συμβαίνω symbainō 8x
to step or come together; to happen, meet, fall out, Mk. 10:32; Lk. 24:14 ; Acts 3:10; 20:19; 21:35; 1 Cor. 10:11; 1 Pet. 4:12; 2 Pet. 2:22*
συμβαίνω fut. -βήσομαι perf. -βέβηκα 3rd pl. sync. -βεβᾶσι ionic inf. -βεβάναι aor2 συνέβην inf. συμβῆναι 3rd sg. aor1 subj. ξυμβα^θῇ perf. inf. βεβάσθαι Pass., to stand with the feet together, opp. to διαβαίνειν, Xen.
to stand with, so as to assist, Soph.; ς. κακοῖς, i. e. increase them, Eur.
to meet, τινί Xen.; συμβέβηκεν οὐδαμοῦ has never come in my way, has had naught to do with me, Eur.
metaph. to come together, come to an agreement, come to terms, Lat. convenire, τινί with another, Hdt., attic; c. inf., ς. ὑπήκοοι εἶναι Thuc.; Pass., of the terms, to be agreed on, id. Thuc.
of things, to coincide or correspond with, c. dat., Hdt., attic:—absol., Trag., etc.
to fall to one's lot, c. dat. pers., Eur., Dem.
Verb-RAI-3S — Verb · perfect · active · indicative · third person · singularperfect active indicative — a past action whose result still stands.
V-RAI-3S Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: third Number: Singular
8 occurrences in the New Testament, rendered 7 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 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 18 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.
ὅθεν καὶ μέγα χρῆμα συμβέβηκεν εἶναι τὸν ἀριθμὸν τοῦτον, ὃς ἐκ τῆς ἀσωμάτου καὶ νοητῆς οὐσίας ἤγαγεν εἰς ἔννοιαν ἡμᾶς τριχῆ διαστατοῦ σώματος τοῦ φύσει πρῶτον αἰσθητοῦ.
ἔτι δὲ ζῶντος Ἀδάμου Κάιος τοὺς ἐγγόνους πονηροτάτους συνέβη γενέσθαι κατὰ διαδοχὴν καὶ μίμησιν ἄλλον ἄλλου χείρονα τελευτῶντα·
Κουσσιτῶν εἰς ιϛ ᾗ καὶ ἐν ποτέρῳ ἀκουσθησόμεθα ἂν αὐτῷ δόξῃ. τὶ δὲ ἡμῖν συνέβη μετὰ τῶν ἀρχόντων ἴσως ἐγνώκατε ἢ γνώσεσθε. περὶ τῶν κεραμίων τῆς Θαλλοῦ μελησάτω σοι
Ἁδριανοῦ τοῦ κυρίου Ἐπὶφ ὑπομνηματισμοὶ περιέχουσι, διʼ ὧνπερ πράγματος ὑπερτεθέντος εἰς τὴν μείζονα ἐξουσίαν συνέβη, καθὼς ἅπαντες προφέρονται, καὶ αὐτὸ τὸ παιδίον, εἴτε ἦν τῆς Ἀπίας τῆς καὶ Ἡρακλείας
τῆς περὶ Γοφνοῖς πρὸς Σαλώμην Ἰωάνου Γαλγουλὰ προγενομένην αὐτοῦ Ἐλαίου σύμβιον. ἐπεὶ πρὸ τοῦ συνέβη τῷ αὐτῷ Ἐλαίῳ Σίμωνος ἀπαλλαγῆναι καὶ ἀπολύειν Σαλώμην Ἰωάνου Γαλγουλὰ 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 →
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative 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 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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 ἀληθής (transliterated as alēthēs) means 'true' or 'unconcealed.' It describes things that conform to reality and can refer to truthful persons. The New Testament uses it in various contexts, such as in John 4:18 and 2 Peter 2:22. Lexicons note a distinction between ἀληθής and ἀληθινός, with the former emphasizing factual truth and the latter relating to genuine existence.
Tue Latin ‘verax’ and ‘verus’ would severally represent ἀληθής and ἀληθινός, and in the main reproduce the distinctions existing between them; indeed, the Vulgate does commonly by aid of these indicate whether of the two stands in the original; but we having lost, or nearly lost, ‘ very ᾿ (vrai) as an adjective, retaining it only as an adverb, have ‘true’ alone whereby to render them both. It follows that the difference between the two disappears in our Version: and this by no fault of our Translators—unless, indeed, they erred in not recovering ‘very,’ which was Wiclif’s common translation of ‘verus’ (thus John xv. 1, “I am the verrz vine ’’), and which to recover would have been easy in their time (indeed they actually so use it at Gen. xxvii. 21, 24); as it would not be impossible in ours. We in fact do retain it in the Nicene Creed, where it does excellent service— very God of very…
Read the full entry →ἀληθής, -ές
(< λήθω = λανθάνω, hence primarily, unconcealed, manifest; hence, actual, real),
[in LXX for אֶמֶת, etc.;]
of things, true, conforming to reality: Jo 4:18 5:31,32 6:55 (= ἀληθινός, q.v.) Jo 8:13,14, 17 10:41 19:35 21:24, Ac 12:9, Phl 4:8, Tit 1:13, I Pe 5:12, II Pe 2:22, I Jo 2:8, III Jo 12;
ἀληθής, -€s, (a priv. and λήθω, λαθεῖν [AavOavw), τὸ λῆθος, --- cf. ἀμαθής ; lit. not hidden, unconcealed), [fr. Hom. down]; 1 true: Jn. ivy. 18; x. 415 xix. 35; 1 Jn. ii. 8, 27; Acts xii. 9 (an actual occurrence, opp. to ὅραμα); Phil. iv. 8; μαρτυρία, Jn. v. 31 sq.; Vill. 13 sq. 17; xxi. 24; 3 Jn. 12; Tit. 1. 13; κρίσις, just, Jn. viii. 16 (L T Tr WH ἀληθινή) ; παροιμία, 2 Pet. ii. 22; χάρις, grace which can be trusted, 1 Pet. v. 12. 2. loving the truth, speaking the truth, truthful: Mt. xxii. 16; Mk. xii. 14; Jn. vii. 18; 2 Co. vi. 8 (opp. to πλάνος); of God, Jn. iii. 33; viii. 26; Ro. iii. 4 (opp. to ψεύστης). 3. i. 4. ἀληθινός, 1: In. vi. 55 (LT Tr ὝΨΗ; for Rec. ἀληθῶς), as in Sap. xii. 27, where ἀληθὴς θεός is contrasted with obs ἐδόκουν θεούς. Cf. Riickert, Abendmahl, p. 266 sq. [On the distinction betw. this word and the next, see Trench § viii. ; Schmidt ch. 178…
Read the full entry →ἀληθής. The adjective is common in formule: thus in the 42 documents (Ptolemaic) of the P Magd there are 17 instances, all like 178 kal ἐὰν ἧι ἃ γράφω ἀληθῆ, or to the same purport. So P Strass I. 4118 (c. A.D. 250) Set yap τὰ ἀληθῆ λέγειν, etc. It seems always to bear the normal meaning of “true in fact”; so ὅρκος, Wilcken Os¢v 1150 (Ptol.). In P Tebt II. 285% (A.D. 239) it is applied to ‘‘ legitimate” children: cf. 26. 29317 (c. a.D. 187), where, with reference to an application to circumcise a boy, it is declared ἀληθῆ εἶναι αὐτὸν ἱερατικοῦ [yé]vous, ‘that heis in truth of priestly family.” In BGU IV. 1024%-17 (iv/v A.D.) οὐκ ἀληθής is applied to a person. For the adverb we need cite only P Gen I. 555 (iii/A-D.) καλοκαγαθίαν ὡς ἀληθὸς ἀσύνκριτον…
Read the full entry →ἀληθής (alēthēs) — true.
ἀληθ-ής [ᾰ],
Doric dialect ἀλᾱθής, ές, (λήθω, ={λανθάνω}: ἀληθὲς τὸ μὴ λήθῃ ὑποπῖπτον[Refs]:—unconcealed, so true, real, opposed to false, apparent:
I. [Refs 8th c.BC+]; ἀληθέϊ λόγῳ χρᾶσθαι[Refs 5th c.BC+]
I.2. of persons, etc., truthful, honest (not in [Refs 8th c.BC+]; οἶνος ἀ. `in vino veritas', [Refs 5th c.BC+]
I.3. of oracles, true, unerring, ἀλαθέα μαντίων θῶκον[Refs 5th c.BC+]; of dreams, [Refs 4th c.BC+]
II. of qualities or events, true, real, φίλος[Refs 5th c.BC+]; genuine, ἀ. εἶναι δεῖ τὸ σεμνόν, οὐ κενόν[Refs 4th c.BC+]
II.2. realizing itself, coming to fulfilment, ἀρά[Refs 4th c.BC+]
III. adverb ἀληθῶς, Ionic dialect -θέως, truly, [Refs 5th c.BC+]
ἀληθής
alethes
from 1 (as a negative particle) and 2990; true (as not
concealing):--true, truly, truth.
see GREEK for 1
see GREEK for 2990
ἀληθής, ές
Adj
unconcealed, true
ἀληθής α privat. , λήθω ῀ λανθάνω unconcealed, true:
true, opp. to ψευδής, Hom.; τὸ ἀληθές, by crasis τἀληθές, ionic τὠληθές, and τὰ ἀληθῆ, by crasis τἀληθῆ the truth, Hdt., attic
of persons, truthful, Il., attic
of oracles and the like, true, coming true, Aesch., etc.
adv. ἀληθῶς, ionic -θέως, truly, Hdt., etc.
really, actually, in reality, Aesch., Thuc., etc.; so, ὡς ἀληθῶς Eur., Plat., etc.
neut. as adv., proparox. ἄληθες; itane? indeed? really? in sooth? ironically, Soph., Eur., etc.
τὸ ἀληθές really and truly, Lat. revera, Plat., etc.; so, τὸ ἀληθέστατον in very truth, Thuc.
Adj-GSF — Adjective · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
A-GSF Part of Speech: Adjective Case: Genitive Number: Singular Gender: Feminine
26 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 26 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
ἐν αἷς ἁπάσαις τὴν ἀρχέτυπον καὶ ἀληθῆ καὶ παραδειγματικὴν μουσικὴν οὐκ ἂν ἁμαρτάνοι τις εἶναι λέγων, ἀφ’ ἧς οἱ μετὰ ταῦτα ἄνθρωποι γραψάμενοι ἐν ταῖς ἑαυτῶν ψυχαῖς τὰς εἰκόνας ἀναγκαιοτάτην καὶ ὠφελιμωτάτην τέχνην τῷ βίῳ παρέδοσαν.
Τῶν γὰρ Αἰγυπτίων διαφόροις ἀρεσκομένων ἔθεσι καὶ τὰ παρʼ ἀλλήλοις ἐκφαυλιζόντων νόμιμα καὶ διὰ τοῦτο δυσμενῶς ἐχόντων πρὸς ἀλλήλους, συμβαλὼν αὐτῶν ἑκάστοις καὶ διαπτύων τοὺς λόγους οὓς ἐποιοῦντο περὶ τῶν ἰδίων κενοὺς καὶ μηδὲν ἔχοντας ἀληθὲς…
ἐγκεκύφατε εἰς τὰς ἱερὰς γραφάς, τὰς ἀληθεῖς, τὰς διὰ τοῦ πνεύματος τοῦ ἁγίου.
συντάξαι γράψαι Κλεάρχωι τῶι ἐπιστάτη ἐξαποστεῖλαι αὐτὸν ἐπὶ σέ, ἵνʼ ἐὰν ἦι ἃ γράφω ἀληθῆ, τύχω τοῦ δικαίου καθὼς ἂν διαλάβης. εὐτύχει.
διʼ αὐτῆς σημαινομένης καταγραφῆς ἐπενηνεγμένης καὶ τοῦ ἐντετευχότος ὀμωμοκότος Αὐτοκράτορα Καίσαρα Τραιανὸν Ἁδριανὸν Σεβαστὸν ἀληθῆ εἶναι τὰ διὰ τῆς ἐντεύξεως δεδηλωμένα καὶ μηδὲν ὑπεναντίον ᾠκονομῆσθαι, συνεκρίναμεν γραφῆναι…
καὶ ὄμνυμεν τὸν Σεβάσμιον ὅρκον τῶν δεσποτῶν ἡμῶν Κωνσταντίνου καὶ Λικιννίου τῶν ἀνικήτων αὐτοκρατόρων ἀληθῆ εἶναι τὰ ἐνγεγραμμένα καὶ μηδὲν διεψεῦσθαι ἢ ἔνοχοι εἴημεν τῷ θείῳ ὅρκῳ. ἔστι δέ·
παροιμία is a feminine noun meaning proverb or maxim, derived from a combination of words implying a saying that deviates from the usual. It encompasses various forms of figurative speech, including parables and allegories, as seen in John 10:6 and 16:25. The entries indicate that it can also refer to a common saying or a clever remark, with some lexicons noting its use in 2 Peter 2:22.
παροιμία, -ας, ἡ
(< πάροιμος, by the way),
[in LXX. Pr tit 1:1 25:1, (מָשָׁל) subscr., Si 6:35 8:8 18:29 39:3 47:17*;]
a wayside saying (Hesych.; v. LS, s.v.), a byword, maxim, proverb: II Pe 2:22.
In NT, of figurative discourse (as מָשָׁל, Is 14:4, al.), a parable, allegory: Jo 10:6 16:25, 29 (v. Abbott, Essays, 82 ff.).†
SYN.: παραβολή, q.v.
παροιμία, -as, 7, (παρά by, aside from [cf. παρά, IV. 2], and οἶμος way), prop. a saying out of the usual course or deviating from the usual manner of speaking [cf. Suidas 654, 15; but Hesych. s. v. et al. ‘a saying heard by the wayside’ (παρά, IV.1), i. 6. a current or trite saying, proverb; ef. Curtius §611; Steph. Thes. 5. v.], hence als a clever and sententious saying, a proverb, (Aeschyl. Ag. 264; Soph., Plat., Aristot., Plut., al.; exx. fr. Philo are given by Hilgenfeld, Die Evangelien, p. 292 sq. [as de ebriet. § 20; de Abr. § 40; de vit. Moys. i. § 28; ii. § 5; de exsecrat. § 6]; for own in Prov. i. 1; xxv. 1 cod. Alex.; Sir. vi. 35, ete.) : τὸ τῆς παροιμίας, what is in the proverb (Leian. dial. mort. 6, 2; 8,1), 2 Pet.ii. 22. 2 any dark saying which shadows forth some didactic truth, esp. a symbolic or figurative saying: παροιμίαν λέγειν, Jn. Xvi. 29; ἐν παροιμίαις λαλεῖν…
Read the full entry →παροιμία. In accordance with its derivation from παρά and otpos, παροιμία denotes literally ‘‘ by the way.” Apart from 2 Pet 253. it is found in the NT only in Jn (τοῦ, 16729), where Abbott (Jo. Voc. p. 219 f.) understands it as a brief, general (rather than a dark) saying. See also T. K. Abbott Essays p. 82 ff., and Headlam on Herodas II. 61 ἐγὼ δ᾽ ὅκως ἂν μὴ pakpnyopéwy ὑμέας... τῇ παροιμίῃ τρύχω. “ΝΟΥ to beat about the bush and weary you with general remarks and allusions dy the way, but to get on the mazn road and come to the point.” md powos, ““one given to too much wine,” is found ézs in the Pastorals (1 Tim 3%, Tit 17). For the corr. verb cf. PSI IV. 352° (B.C 254-3), where Artemidorus complains to Zeno regarding certain companions~ ἐν οἴνωι yap εἰσιν καὶ ἐμ. πόρναις διὰ παντός, and not only so but ἐπαρώινησάμ. (for augment, cf Cronert Adem. Herc. p. 209 n.1) pe. . καὶ εἰς αὐτά…
Read the full entry →παροιμία (paroimia) — proverb.
παροιμ-ία, ἡ,
proverb, maxim, saw, [Refs 5th c.BC+]; κατὰ τὴν π. as the saying goes, [Refs 5th c.BC+]; καθάπερ ἡ π.[Refs 5th c.BC+]: in plural, of the Proverbs of Solomon, LXX
2. figure, comparison, [NT]
3. digression, incidental remark, [Refs 3rd c.BC+]
παροιμία
paroimia
from a compound of 3844 and perhaps a derivative of 3633; apparently a
state alongside of supposition, i.e. (concretely) an adage; specially,
an enigmatical or fictitious illustration:--parable, proverb.
see GREEK for 3844
see GREEK for 3633
παροιμία, ας, ἡ
n.f.
an allegory, proverb
παροιμία paroimia 5x
a by-word, proverb, adage, 2 Pet. 2:22; in NT an obscure saying, enigma, Jn. 16:25, 29; a parable, similitude, figurative discourse, Jn. 10:6*
παροιμία παρ-οιμία, ἡ, οἶμος a by-word, common saying, proverb, maxim, saw, Aesch., Soph., etc.; κατὰ τὴν π. as the saying goes, Plat.
a parable, NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
prov'-erb (mashal, chidhah; parabole (Lu 4:23), paroimia (Joh 16:25,29)):
I. FOLK MEANING AND USE
1. The Primitive Sense
2. The Communal Origin
3. Animus of Proverbs
II. LITERARY DEVELOPMENT OF THE PROVERB
1. Discovery of Literary Value
2. The Differentiation
III. AS UNIT OF A STRAIN OF LITERATURE
1. From Detachment to Continuity
2. The Conception of Wisdom
3. In Later Times
By this term mainly, but sometimes by the term "parable" (e.g. Nu 23:7,18; 24:3,15; Job 27:1; 29:1), is translated the Hebrew word (mashal), which designates the formal unit or vehicle of didactic discourse. The mashal was an enunciation of truth, self-evident and self-illustrative, in some pointed or concentrated…
Proverb
A trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning “to be like,” “parable.” Rendered “proverb” in Isa. 14:4; Hab. 2:6; “dark saying” in Ps. 49:4, Num. 12:8. Ahab’s defiant words in answer to the insolent demands of Benhadad, “Let not him that girdeth on his harness boast himself as he that putteth it off,” is a well known instance of a proverbial saying (1 Kings 20:11).
5 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 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
εὖ μοι δοκεῖ καὶ ἐν Παροιμίαις εἰρῆσθαι „προνοούντων καλὰ ἐνώπιον κυρίου καὶ ἀνθρώπων“ (Prov.
Κλαυδιανῷ τῷ πατρὶ πλεῖστα χαίρειν· πρὸ παντὸς εὔχομαί σε ὑγιαίνειν μετὰ τῆς μητρός μου. παροιμία ἐστὶ ὑπὸ σοῦ λεγομένη· τὸν ἀντίχειρα ὅστις οὐκ ἐπίσταται, οὗτος παρ’ ἡμῶν δευτέρως οὐ
r νομίζω ὅτι εἰ μὴ ἡ χεὶρ τοῦ θεοῦ βοηθήσῃ, τὸ τῆς παροιμίας εἰς ἐμὲ ἔχετε πληρῶσαι ὅτι ἀπῆλθες ἐκ τῆς ὄψεως, ἀπῆλθες ἐκ τῆς ψυχῆς· ἀπέκαμον
The Greek word κύων (i.e., *kuon*) means 'dog' and can refer to both male and female dogs. It appears in the New Testament in both literal and metaphorical contexts, often as a term of reproach for shamelessness or impurity (e.g., Mt 7:6, Phil 3:2, Rev 22:15). The lexicons note its broader usage in classical literature, where it can denote various types of dogs and even serve as a nickname for the Cynics.
κύων, κυνός, ὁ, ἡ
(in NT masc. only),
[in LXX forכֶּלֶב;]
a dog: Lk 16:21, II Pe 2:22; metaph., as a word of reproach, Mt 7:6, Phl 3:2, Re 22:15.†
κύων, κυνός ; in prof. auth. of the com. gend., in the N. T. mase.; Hebr. 253; a dog; prop.: Lk. xvi. 21; 2 Pet. ii. 22; metaph. (in various [but always reproachful] senses; often so even in Hom.) a man of impure mind, an impudent man, [ef. Bp. Lghtft. on Phil. 1. 5.1: Mt. vii. 6; Phil. iii. 2: Rev. xxii. 15, in which last pass. others less probably understand sodomites (like 0392 in Deut. xxiii. 18 (19)) [ef. B. D. s. v. Dog].
κύων. The metaph. usage of κύων as a term of reproach (cf. Mt 7°, Phil 35, Rev 22") may be illustrated from the letter of a soldier, who writes to his mother complaining that she has abandoned him ‘‘as a dog” —BGU III. 814!® (iii/a.p.) ἀφῆκές [μοι οὕ]τῳ[9] ὡς κύων (/. κύνα).
κύων (kuōn) — dog.
κύων [ῠ], ὁ
and ἡ, both in [Refs 8th c.BC+], vocative κύον [Refs 8th c.BC+], Epic dialect κύνεσσι [Refs]:—dog, bitch, [Refs 8th c.BC+]; of shepherds' dogs, [Refs 8th c.BC+]; watch-dogs, [Refs]; but in [Refs 8th c.BC+] more frequently of hounds, [Refs 8th c.BC+]; later, when of hounds, mostly in feminine, [Refs 5th c.BC+]; Μολοττικαὶ κ. Alexis Hist. cited in [Refs 5th c.BC+] 'not fit for a dog', [Refs 4th c.BC+]; κύνα δέρειν δεδαρμένην 'flog a dead horse', [Refs 5th c.BC+]; ἡ κ. κατακειμένη ἐν τῇ φάτνῃ 'dog in the manger', [Refs 2nd c.AD+]; χαλεπὸν χορίω κύνα γεῦσαι it's ill to let a dog 'taste blood', [Refs 3rd c.BC+]; νή or μὰ τὸν κύνα was a favourite oath of Socrates, [Refs 5th c.BC+]; used familiarly at Athens, [Refs 5th c.BC+]; οἷς ἦν μέγιστος ὅρκος.. κύων, ἔπειτα χήν· θεοὺς δ᾽ ἐσίγων, of primitive men, [Refs 5th…
Read the full entry →κύων
kuon
a primary word; a dog ("hound") (literally or figuratively):--dog.
κύων, κυνός, ὁ, ἡ
n.m.
a dog
κύων kyōn 5x
a dog, Mt. 7:6; Lk. 16:21; 2 Pet. 2:22; met. a dog, a religious corrupter, Phil. 3:2; miscreant, Rev. 22:15*
κύων a dog or bitch, Hom., etc.; most commonly of hounds, id. Hom., etc.; the Laconian breed was famous, Soph.;— νή or μὰ τὸν κύνα was the favourite oath of Socrates, Plat.: cf. τραπεζεύς.
as a word of reproach, to denote shamelessness or audacity in women, rashness, recklessness in men, Hom.
at Athens a nickname of the Cynics, Arist., Anth.
the Trag. apply the term to the ministers of the gods; the eagle is Διὸς πτηνὸς κύων Aesch.; the griffins Ζηνὸς ἀκραγεῖς κύνες id. Aesch.; the Bacchantes Λύσσης κ. Eur., etc.
a sea-dog, mentioned as a fish in Od.
the dog-star, i. e. the dog of Orion, placed among the stars with its master, Il.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
kelebh; (compare Arabic kelb, "dog"); kuon; (and diminutive kunarion): References to the dog, both in the Old Testament and in the New Testament, are usually of a contemptuous character. A dog, and especially a dead dog, is used as a figure of insignificance. Goliath says to David (1Sa 17:43): "Am I a dog, that thou comest to me with staves?" David says to Saul (1Sa 24:14): "After whom dost thou pursue? after a dead dog, after a flea." Mephibosheth says to David (2Sa 9:8): "What is thy servant, that thou shouldest look upon such a dead dog as I am?" The same figure is found in the words of Hazael to Elisha (2Ki 8:13). The meaning, which is obscure in the King James Version…
Dog
Frequently mentioned both in the Old and New Testaments. Dogs were used by the Hebrews as a watch for their houses (Isa. 56:10), and for guarding their flocks (Job 30:1). There were also then as now troops of semi-wild dogs that wandered about devouring dead bodies and the offal of the streets (1 Kings 14:11; 16:4; 21:19, 23; 22:38; Ps. 59:6, 14).
As the dog was an unclean animal, the terms “dog,” “dog’s head,” “dead dog,” were used as terms of reproach or of humiliation (1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9). Paul calls false apostles “dogs” (
an animal frequently mentioned in Scripture. It was used by the hebrews as a watch for their houses, (Isaiah 56:10) and for guarding their flocks. (Job 30:1) Then also, as now troops of hungry and semi-wild dogs used to wander about the fields and the streets of the cities, devouring dead bodies and other offal, (1 Kings 14:11; 21:19,23; 22:38; Psalms 59:6) and thus became so savage and fierce and such objects of dislike that fierce and cruel enemies are poetically styled dogs in (Psalms 22:16,20) moreover the dog being an unclean animal, (Isaiah 66:3) the epithets dog, dead dog, dog’s head, were used as terms of reproach or of humility in speaking of one’s self. (
There are many dogs in the countries where the Bible was written, but the people do not like them as well as we do, and do not let them live about their yards and houses. So the dogs go wandering about without any master, and live on whatever they can find in the streets or around the markets. In Ps 59 you will find the verse: "They return at evening; they make a noise like a dog, and go round about the city,"-and a little farther on you will see, "Let them wander up and down for meat, and grudge if they be not satisfied." These verses show that the dogs wandered about in those days just as they do now. Sometimes when they do not find enough to eat, they become very fierce and cruel, so that you would be afraid to meet one of them.
There is a sad story in some of the chapters of the two books of Kings, in which you will find these dogs mentioned. There was a very proud and wicked queen…
5 occurrences in the New Testament, rendered 2 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 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 8 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.
ἀκοαῖς γε μὴν ἢ ὀσμαῖς πολλῷ τῷ περιόντι τὰ ἄλογα κεκράτηκεν, ὡς καὶ ὄνος μέν, τὸ δοκοῦν ἐν ζῴοις εἶναι νωθέστατον, κωφὴν ἂν ἀποδείξαι τὴν ἡμετέραν ἀκοὴν ἐλθὼν εἰς ἐπίκρισιν, κύων δὲ περιττὸν ἐν ἀνθρώπῳ μυκτῆρας μέρος δι’ ὑπερβολὴν τοῦ περὶ τὰς…
καταφρονεῖ δὲ οὕτως ἰδὼν αὐτὸν ὁ πολέμιος ἐρχόμενον καὶ προσέσκωψεν, ὡς οὐχ οἷα πρὸς ἄνθρωπον ὅπλα νενόμισται ταῦτʼ ἔχων μέλλοι μάχεσθαι, οἷς δὲ κύνας ἀπελαύνομεν καὶ φυλασσόμεθα.
Εἰώθασιν γάρ τινες δόλῳ πονηρῷ τὸ ὄνομα περιφέρειν, ἄλλα τινὰ πράσσοντες ἀνάξια θεοῦ: οὕς δεῖ ὑμᾶς ὡς θηρία ἐκκλίνειν: εἰσὶν γὰρ κύνες λυσσῶντες, λαθροδῆκται: οὓς δεῖ ὑμᾶς φυλάσσεσθαι ὄντας δυσθεραπεύτους.
πέμψω. ἀποδώσω δὲ πάντα περὶ πάντων. ἐμοῦ μετὰ τοῦ ἵππου μου κατερχομένου συνηκολούθησαν οἱ κύνες τοῦ πραισιδίου καὶ ἀνέκαμψαν πλὴν … … μεν πυρροβαδίου· ἑτέρου δὲ σκύλακος … υτω
Ἑρμῆς ξύλινος περικεχρυσωμένος … ναὸς ξύλινος περικεχρυσωμένος πετάλοις ἐν ᾧ ἐστιν κύων ξύλινος περικεχρυσωμένος … ναὸς ξύλινος περικεχρυσωμένος πετάλοις ἐν ᾧ ἐστι … περικεχρυσωμένον πετάλοις καὶ
Νικομάχῳ τῷ πατρὶ χαίρειν. καὶ ἄλλοτέ σοι ἔγραψα περὶ τῆς κοπῆς τοῦ λαχάνου, ὅτι Κύων οὐκ ἔλαβεν τῆς συνφωνίας ἧς πεποίηκας πέρυσι, ἀλλὰ ἄλλοι ἐλθόντες θέλοντες αὐτὸ συνφωνῆσαι, συνεφώνησα
The Greek word ἐπιστρέφω (i.e., *epistrepho*) means to turn or return, both literally and metaphorically. It encompasses a range of meanings including turning towards, returning to God, and moral reform. The New Testament uses it in contexts such as conversion and repentance, notably in Luke 1:16-17 and James 5:19-20. There is some variation in how lexicons interpret its ethical implications, particularly regarding conversion.
ἐπι-στρέφω
[very freq. in LXX, chiefly for שׁוּב, in its various senses, also for פָּנָה, etc. ;]
trans., to turn about, round or towards, hence metaph., to turn, cause to return (to God, virtue, etc.): Lk 1:16, 17 (cf. Ma 3:24), Ja 5:19, 20.
Intrans.,
ἐπι-στρέφω ; fut. ἐπιστρέψω; 1 aor. ἐπέστρεψα; 2 aor. pass. ἐπεστράφην; fr. Hom. down; Sept. for 394, 33D and 3973, 739, and times without number for 337 and wT; 1. transitively, a. to turn to: ἐπὶ τὸν θεόν, to the worship of the true God, Acts xxvi. 20. b. to cause to return, to bring back; fig. τινὰ ἐπὶ κύριον τὸν θεόν, to the love and obedience of God, Lk. i. 16; ἐπὶ τέκνα, to love for the children, Lk. i. 17; ἐν φρονήσει δικαίων, that they may bein [R. V. to walk in] the wisdom of the righteous, Lk. i. 17; τινὰ ἐπί τινα, supply from the context ἐπὶ τὴν ἀλήθειαν and ἐπὶ τὴν ὁδόν, Jas. v. 19 sq. 2. intrans. ΟΥ̓. § 38, 1 [cf. p. 26; B. 144 (126 sq.)]); a. fo turn, to turn one’s self: ἐπὶ τὸν κύριον and ἐπὶ τὸν θεόν, of Gentiles passing over to the religion of Christ, Acts ix. 35; xi. 21; xiv. 15; xv. 19; xxvi. 20, cf. 1 Pet. ii. 25; πρός τι, Acts ix. 40; πρὸς τὸν θεόν, 1 Th. i. 9; 2…
Read the full entry →ἐπιστρέφω is used literally = ‘‘turn” or ‘‘turn back”? in P Tebt I. 138 (late ii/B.c.) ἐπιστρέψας Kal σπασάμενος ταύτην (sc. τὴν μάχαιραν). The word has a certain ethical significance in P Oxy III. 486% (a.p. 131) tlod Σ]αραπίωνος μὴ ἐπιστραφέντος ὥστε κ[ατα]πλεῦσαι, “‘but S. has paid no attention to the instruction to sail down” (Edd.), BGU I. 367 (ii/A.D.) ot ἀδελφοὶ “A. καὶ “QL. ὀφείλοντές μοι κατ᾽ οὐδὲν ἐπιστρέφονται ἀποδῶναί μοι, ““1πΠ6 brothers H. and H., although they owe me (money), do not show the smallest inclination to repay me,” P Fay 1288 (iii/A.D.) οὐκ ἐπέστρεπται ὃ ἸΤοντικὸς λαβεῖν τὴν οἰκίαν παρ᾽ ἡμῶν, ‘ Ponticus has not shown any inclination to take the house from us”’ (Edd.). On the misleading translation of the verb by ‘‘am converted” in the AV see Field Mores, p. 8f., and especially p- 246 ff. The absolute use of the verb in certain portions of the LXX is discussed…
Read the full entry →ἐπιστρέφω (epistrephō) — to turn.
ἐπι-στρέφω,
perfect ἐπέστροφα [Refs 4th c.BC+]:—turn about, turn round, νῶτον Oracle texts cited in [Refs 5th c.BC+]; ἐ. τὰς ναῦς tack [Refs 5th c.BC+]; also, put an enemy to flight, [Refs 5th c.BC+]; wheel about, τοὺς ἱππεῖς [Refs 1st c.AD+]; wheel through a right angle, [Refs 1st c.BC+]
__b. intransitive, turn about, turn round, ἕλκε δ᾽ ἐπιστρέψας [Refs 8th c.BC+]; here only in [Refs 8th c.BC+], and perhaps transitive, whirl, but see [Refs 5th c.BC+]; of ships, put about, [Refs 2nd c.BC+]; of a wild boar, turn upon the hunter, ἐπί τινα [Refs 5th c.BC+]; return, ἀπὸ τῆς στρατείας Epist. Philipp. in [NT]; of an illness, recur, falsa lectio for{ὑπο-}, [Refs 5th c.BC+]: as Hebraism, with infinitive, as periphrasis of πάλιν, ἐπιστρέψει.. εὐφρανθῆναι [LXX]; so with καί and finite Verb…
ἐπιστρέφω
epistrepho
from 1909 and 4762; to revert (literally, figuratively or
morally):--come (go) again, convert, (re-)turn (about, again).
see GREEK for 1909
see GREEK for 4762
ἐπιστρέφω
v.
I turn back to
ἐπιστρέφω fut. ψω to turn about, turn round, Eur.; ἐπ. τὰς ναῦς to make a sudden tack, Thuc.; but also to put an enemy to flight, Xen.
intr. to turn about, turn round, Il., Hdt., attic:— to return, NTest.
to turn towards, τὸ νόημα Theogn.; πρός τι, εἴς τινα Plut.:— ἐπ. πίστιν to press a pledge upon one, Soph.
intr. to turn towards, Xen.
to turn from an error, to correct, make to repent, Luc.
intr. to repent, NTest.
to curve, twist, torment, Ar.
Mid. and Pass., esp. in aor2 pass. ἐπεστράφην [α^]: — to turn oneself round, turn about, ἐπιστρεφόμενος constantly turning, to look behind one, Hdt.; with acc., θάλαμον ἐπεστράφη turned to gaze on it, Eur.; δόξα ἐπεστράφη turned about, changed, Soph.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
36 occurrences in the New Testament, rendered 25 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 36 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 201 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 γὰρ ἡδονὴ βοηθεῖ πρὸς διαμονὴν τοῦ γένους ἡμῶν καὶ ἐπιθυμία, καὶ λύπη μέντοι καὶ φόβος δάκνοντα τὴν ψυχὴν ἐπέστρεψεν αὐτὴν μηδενὸς ὀλιγωρεῖν, ὀργή τε ἀμυντήριον ὅπλον [ἣ] μεγάλα πολλοὺς ὠφέλησε, καὶ τἆλλα ταύτῃ.
Ταῦτα λέγων καὶ ἔτι πλείω τούτοις ὅμοια τὴν τῆς γυναικὸς ὁρμὴν ἐπέχειν ἐπειρᾶτο καὶ τὸ πάθος αὐτῆς εἰς λογισμὸν ἐπιστρέφειν, ἡ δὲ βιαιότερον ἐχρῆτο τῇ σπουδῇ καὶ ἐπιβαλοῦσα τὰς χεῖρας ἀναγκάζειν ἀπογνοῦσα τὸ πείθειν ἤθελεν.
Πορεύσῃ, φησί, καὶ ὃς ἂν ἐξ ὅλης καρδίας ἐπιστρέψῃ πρὸς κύριον, πορεύσεται ἐν αὐτῇ.
ξύλων … ι διὰ πιττακίου ἐπὶ Κερκεσῆφιν καὶ εὖρον … … … … … ἐπέστρεψα εἰς Σαμάρειαν, διὰ τὰ ξύλα … … … … … μὴ ἀπενήνεχθαι … ν
προγεγραμμένων Ὀννῶφρις … μενος μοι ἐκεῖνος ἀντιλογίας μάχην ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν καὶ … επιστρέψας καὶ σπασάμενος ταύτην βουλόμενός με ἀλογῆσαι κατήνεγκε πληγαῖς τρισὶ καὶ τὴν κεφαλὴν καὶ τὸν
?? ἐπιστρέψαντες ἐπὶ τὸν νότον ἐπʼ ἄλλον … τιμιου νήσου κλήρου ὑποστάσεως ἄρουραι ρλϛ 𐅵 δ
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
ἣν καὶ αὐτὸς 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
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
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 ἐξέραμα (i.e., *exerama*) means 'vomit' or 'thing vomited.' It is derived from the verb ἐξεράω (to evacuate or disgorge). The term appears in the New Testament in 2 Peter 2:22, where it refers to what is cast out by vomiting. Various lexicons consistently define it as vomit without significant disagreement.
*† ἐξέραμα, -τος, τό
(< ἐξεράω, to evacuate, disgorge)
a vomit: II Pe 2:22 (LXX).†
ἐξέραμα, -τος, τό, (fr. ἐξεράω to eject, cast forth, vomit forth; cf. Lob. ad Phryn. p. 64), vomit; what is cast out by vomiting: 2 Pet. ii. 22, cf. Prov. xxvi. 11. (Dioscor. de venenis ὁ. 19 (p. 29 ed. Spreng.) [an example of the verb. Cf. Wetst. on Pet. 1. c., and esp. Gataker, Advers. miscell. col. 853 sq. ].)
ἐξέραμα. With the use of this noun in 2 Pet 2533 (cf. Prov 26! ἔμετον) we may compare the verb ἐξεμέω in the account of a cure in the Asclepieum, Sy// 80318 (iii/B.c.) ὅλον] τὸ λώπιον (‘‘cloak”’) μεστὸν dv ἐξήμεσε κακῶν. MGr ξερνῶ “‘ vomit.
ἐξέραμα (exerama) — vomit.
ἐξέρ-ᾱμα, ατος, τό,
vomit, thing vomited, [NT]
ἐξέραμα
exerama
from a comparative of 1537 and a presumed erao (to spue); vomit, i.e.
food disgorged:--vomit.
see GREEK for 1537
ἐξέραμα, ατος, τό
n.n.
vomit
ἐξέραμα exerama 1x
vomit, 2 Pet. 2:22*
ἐξέραμα ἐξέρα_μα, ατος, τό, ne)cera_ ma_matos neut a vomit, thing vomited, NTest.
from ἐξεράω
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
1 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.
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
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 Greek word ὗς (i.e., *hus*) refers to a hog or swine, including both male and female forms (boar and sow). It appears in the New Testament in 2 Peter 2:22. The entries indicate its use in various contexts, including biblical and classical literature, but do not present any significant disagreement among lexicons.
ὗς (hus) — sow.
ὗς, ὗν,
__Agenitive ὑός [ῠ]; or σῦς, σῦν, genitive σῠός, ὁ and ἡ: [Refs 8th c.BC+] only for the sake of meter: in [Refs 5th c.BC+] is the prevailing form, as also at Rhodes, [Refs 5th c.BC+]; ὖς [Refs 7th c.BC+]; both forms in [Refs 5th c.BC+], see below; ὗς in [LXX+3rd c.BC+] only as see reading in [LXX+2nd c.BC+] (συναγρειον falsa lectio in[Refs 5th c.BC+]; but σῦς (accusative σῦν) in [Refs 1st c.BC+]: plural, nominative ὕες, σύε; accusative ὕας, σύας, Attic dialect ὗς [Refs 8th c.BC+]; genitive ὑῶν, συῶ; dative ὑσί (συσί [Refs 8th c.BC+], but Epic dialect also ὕεσσι [Refs 8th c.BC+]:—the wild swine, of the boar, σῦν ἄγριον ἀργιόδοντα [Refs 8th c.BC+]; also called σῦς κάπριος or κάπρος, (see entry).; compare also χλούνη; of the sow, συὸς ληϊβοτείρης [Refs 8th c.BC+]; ὕες (variant{ὗς}) ἄγριαι [Refs 4th…
Read the full entry →ὗς
hus
apparently a primary word; a hog ("swine"):--sow.
ὗς, ὑός, ἡ
n.f.
a hog, boar, or sow
ὗς hys 1x
a hog, swine, boar, sow, 2 Pet. 2:22*
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
sou.
See SWINE.
[SWINE]
1 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.
λούω (louo) means to bathe or wash the body, distinguishing it from washing parts like hands or feet. It appears in various contexts, including Acts 9:37 and 16:33, often related to ceremonial or metaphorical cleansing. The word is used in both active and passive forms, and it can imply a spiritual purification, as seen in Revelation 1:5.
λούω,
[in LXX chiefly for רחץ (freq. of ceremonial washing; cf. Deiss., BS, 226 f.);]
to bathe, wash the body: c. acc. pers., Ac 9:37 (of a dead body); id. seq. ἀπό (Deiss., BS, 226 f.), Ac 16:33; pass. ptcp. pf., Jo 13:10, He 10:22; mid., to wash oneself (Mayor, in l.; M. Pr., 155 f., 238 f.), II Pe 2:22; metaph., Re 1:5, Rec., R, mg. (cf. ἀπο-λούω).†
SYN.: νίπτω, used of parts of the body-hands, feet, face; πλύνω, of things, as garments, etc. (v. Le 15:11; cf. Tr., Syn., § xlv).
λούω: 1 aor. ἔλουσα ; pf. pass. ptep. λελουμένος and (in Heb. x. 23 T WH) λελουσμένος, a later Greek form (cf. Lobeck on Soph. Aj. p. 824; Steph. Thesaur. v. 397 c.; ef. Kiihner § 343 s. v.; [Veitch s. v., who cites Cant. v. 12 Vat.]); 1 aor. mid. ptep. λουσάμενος ; fr. Hom. down; Sept. for ym; to bathe, wash: prop. τινά, adead person, Acts ix. 37; τινὰ ἀπὸ τῶν πληγῶν, by washing to cleanse from the blood of the wounds, Acts xvi. 33 [W.372 (348), cf. § 30, 6a.; B. 322 (277)]; ὁ λελουμένος, absol., he that has bathed, Jn. xiii. 10 (on the meaning of the passage see καθαρός, a. [and cf. Syn. below]); AeA. τὸ σῶμα, with dat. of the instr., ὕδατι, Heb. x. 22 (23); mid. to wash ong’s self [cf. W. § 38, 2 a.]: 2 Pet. ii. 22; trop. Auvdda Uhrist is described as ὁ λούσας ἡμᾶς ἀπὸ τῶν ἁμαρτιῶν ἡμῶν, i. 6. who by suffering the bloody death of a vicarious sacrifice cleansed us from the guilt of…
Read the full entry →λούω (louō) — to wash.
λούω,
contraction from λοέω, from which come imperfect λόεον [Refs 8th c.BC+]: aorist infinitive λοέσσαι [Refs]; participle λοέσσας [Refs 8th c.BC+]: future middle λοέσσομαι [Refs 8th c.BC+]aorist λοέσσατο[Refs 8th c.BC+]: also Epic dialect imperfect ἐλούεον [Refs 5th c.BC+]; infinitive λούειν [Refs 5th c.BC+]: future λούσω [Refs 3rd c.BC+]; Doric dialect λουσῶ [Refs 3rd c.BC+]: aorist ἔλουσα [Refs 6th c.BC+] (Epic dialect λοῦσα [Refs 8th c.BC+]:—middle λούονται [Refs 5th c.BC+]; infinitive λούεσθαι [Refs 8th c.BC+]; participle λουόμενοι [Refs 5th c.BC+]: future λούσομαι [Refs 5th c.BC+]aorist ἐλουσάμην[Refs]; Epic dialect λούσαντο [Refs 8th c.BC+]; Doric dialect participle λωσάμενος [Refs]: —passive, aorist ἐλούθην [Refs 5th c.BC+]perfect λέλουμαι, 3rd.pers. singular λέλουται [Refs 5th c.BC+]; participle λελουμένος [LXX+8th c.BC+]—Another old form of…
Read the full entry →λούω
louo
a primary verb; to bathe (the whole person; whereas 3538 means to wet
a part only, and 4150 to wash, cleanse garments exclusively):--wash.
see GREEK for 3538
see GREEK for 4150
λούω
v.
I wash, bathe
λούω louō 5x
pr. to bathe the body, as distinguished from washing only the extremities, Jn. 13:10; to bathe, wash, Acts 9:37; 16:33; Heb. 10:22; 2 Pet. 2:22*
λούω to wash another, properly, to wash his body (νίζω being used of the hands and feet, πλύνω of clothes), Hom.; λούσατε ἐν ποταμῶι bathe him, i. e. let him bathe, Od.:—also, λό᾽ ἐκ τρίποδος washed me [with water] from a caldron, id. Od.
Mid. and Pass. to bathe, c. gen., λελουμένος Ὠκεανοῖο (of a star just risen), fresh from Ocean's bath, Il.;so, λούεσθαι ποταμοῖο to bathe [in water] of the river, id. Hom.; so, ἀπὸ κρήνης λούμενος Hdt.:—absol., λούσαντο Od., etc.; λελουμένος fresh-bathed, after bathing, Hdt.; ἦλθε λουσόμενος (Hor., ire lavatum), Ar.
in strict pass. sense, λοῦσθαι ὑπὸ τοῦ Διός, i. e. to be washed by the rain from heaven, Hdt.
in strict mid. sense, λοέσσασθαι χρόα to wash one's body, Hes.
Verb-AMP-NSF — Verb · aorist · middle · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-AMP-NSF Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Participle Case: Nominative Number: Singular Gender: Feminine
5 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 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 35 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.
Διδύμῃ καὶ Καππάρει χαίρειν. πρὸ πάντων καλῶς γένοιτο Μαξιμάτι ὅτι ἰδοῦσα σου τὴν σαπρίαν λουσαμένη μετὰ σοῦ εὐθέως ἐναυσίασε καὶ ἐξελθοῦσα πᾶσιν εἶπε τὴν περὶ σὲ σαπρίαν· γίνωσκε δὲ
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
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 →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 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 1,766 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 →
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
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
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word κύλισμα (kulisma) means a rolling or wallowing, often associated with filth. It is derived from the verb κυλίω and is used in the New Testament in 2 Peter 2:22, where it refers to a wallowing place. There is some debate among lexicographers about whether it denotes the act of wallowing or the place itself, with Thayer suggesting it refers to the thing rolled rather than a location.
**† κύλισμα, -τος, τό
(< κυλίω),
[in Sm.: Ez 10:13*;]
a roll.
= κυλισμός (q.v.), a rolling, wallowing (or, as κυλίστρα, Xen., Eq., v. 3, a rolling place): II Pe 2:22 (Rec.).†
κύλισμα, -ros, τό, (xuAiw, q. v.), thing rolled: with epexeget. gen. βορβόρου, rolled (wallowed) mud or mire, 2 Pet. ii. 22 [RGLTrmrg.]. The great majority take the word to mean ‘wallowing-place’, as if it were the same as κυλίστρα, (Vulg. in volutabro luti). But just as τὸ ἐξέραμα signifies the vomit, thing vomited, and not the place of vomiting; so τὸ κύλισμα denotes nothing else than the thing rolled or wallowed. But see [the foll. word, and] βόρβορος.
κυλισμός. The form κυλισμός, “rolling,” which is read in the best texts of 2 Pet 2525, is found in Prov 2138 (Theod.). For κύλισμα, as in the TR, cf. Ezek 10!% (Symm.), where, however, the word has its proper meaning, ‘‘something rolled round,” rather than a “‘rolling-place” as in the Petrine passage. In P Hib I. 110 (ili/B.c.) certain documents are described as κυλιστοί, “‘rolls.” According to the editors the difference from ἐπιστολαί, which are also mentioned, was ‘‘ perhaps one of size rather than of contents”: cf. also Preisighe 7 (iii/A.D.) κυλιστοὺς ἱματίων δέκα.
κύλισμα (kulisma) — wallowing.
κῠλ-ισμα, ατος, τό,
roll, [LXX+2nd c.AD+]; κ. κανθάρου, ball of dung rolled by a beetle, [Refs]
II. ={κυλίστρα}, [Refs]; variant for {κυλισμός}, [NT]
κυλισμός
kulisma
from 2947; a wallow (the effect of rolling), i.e. filth:--wallowing.
see GREEK for 2947
κύλισμα, ατος, τό
n.n.
rolling, wallowing
κυλισμός kylismos 1x
also spelled κύλισμα, a rolling, wallowing, 2 Pet. 2:22*
κύλισμα κύλισμα, ατος, τό, a rolling, wallowing, or a wallowing place, NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
1 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.
βόρβορος refers to mud, mire, or filth. It appears in the New Testament in 2 Peter 2:22, where it is used metaphorically. The word has a range of meanings that include clay and moist earth, and it has been referenced in various classical texts. There is no significant disagreement among the lexicons regarding its meaning.
βόρβορος, -ov, 6, dung, mire: 2 Pet. ii. 22. (Sept.; Aeschyl., Arstph., Plat., sqq.; ἐν βορβόρῳ κυλίεσθαι, of the vicious, Epict. diss. 4, 11, 29.)
βόρβορος. For this word which is found in Jerem 455 and 2 Pet 25", cf. Apoc, Petr. 8 καὶ λίμνη τις iv μεγάλη πεπληρωμένη βορβόρου φλεγομένου, also Acéa Thomae (ed. Bonnet) 53 εἶδον βόρβορον... καὶ ψυχὰς ἐκεῖ κυλιομένας. Both the noun and the corresponding verb occur in the Pelagia-Legenden, Ὁ. 64 (ed. Usener): ἐλθοῦσα περιστερὰ μελάνη Kal βεβορβορωμένη περιεπέτατό μοι, kal τὴν δυσωδίαν τοῦ βορβόρου αὐτῆς οὐκ ἠδυνάμην φέρειν. See also Wendland in δύο. Ber? Akad. 1898, p. 788 ff., Bibl. Grk only in
βόρβορος (borboros) — mire.
βόρβορος, ὁ,
mire, filth, [NT+7th c.BC+] clay, moist earth, [Refs 2nd c.AD+]; sewer, [Refs 5th c.AD+]: metaphorically, foul abuse, τοσοῦτον β. κατήντλησάς μου [Refs 2nd c.AD+]
βόρβορος
borboros
of uncertain derivation; mud:--mire.
βόρβορος, ου, ὁ
n.m.
mud, mire, filth
βόρβορος borboros 1x
mud, mire, dung, filth, 2 Pet. 2:22*
βόρβορος mud, mire, Lat. coenum, Aesch., Ar., etc.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
mir.
See CHALKSTONE; CLAY; MARSH.
→ FIGURATIVE Ps 40:2; 69:2
1 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.
ὡς δὲ τοῦτο ἐφέντος αὐτοῖς τοῦ βασιλέως εὐθὺς εἰς τὴν εἱρκτὴν εἰσελθόντες καὶ παραλαβόντες αὐτὸν εἴς τινα λάκκον βορβόρου πλήρη καθίμησαν, ὅπως ἰδίῳ θανάτῳ πνιγεὶς ἀποθάνῃ.