Acts 10:22 — Word Study
N1904οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
BSA<the>ho Andde they said;legō▸ CorneliusKornēlios [a devout and God-fearing Roman centurion] a centurion,hekatontarchos a mananēr righteousdikaios [just and righteous] andkai fearingphobeō▸ <the>ho Godtheos being well testified tomartureō▸ thente byhupo allholos theho nationethnos of theho Jews,Ioudaios was divinely instructedchrēmatizō▸ byhupo an angelangelos holyhagios [heavenly, holy] to send formetapempō▸ [personal] yousu toeis theho houseoikos [household] of himautos andkai to hearakouō▸ declarationrhēma [divine, spiritual] frompara you.su
| Greek | English | Parsing |
|---|---|---|
| οἱ | <the> | Article, nominative, plural |
| δὲ | And | Conjunction |
| εἶπαν· | they said; | Verb, second aorist, active |
| Κορνήλιος | Cornelius | Noun, nominative, singular |
| ἑκατοντάρχης, | a centurion, | Noun, nominative, singular |
| ἀνὴρ | a man | Noun, nominative, singular |
| δίκαιος | righteous | Adjective, nominative, singular |
| καὶ | and | Conjunction |
| φοβούμενος | fearing | Verb, present, no voice stated |
| τὸν | <the> | Article, accusative, singular |
| θεὸν | God | Noun, accusative, singular |
| μαρτυρούμενός | being well testified to | Verb, present, passive |
| τε | then | Particle |
| ὑπὸ | by | Preposition |
| ὅλου | all | Adjective, genitive, singular |
| τοῦ | the | Article, genitive, singular |
| ἔθνους | nation | Noun, genitive, singular |
| τῶν | of the | Article, genitive, plural |
| Ἰουδαίων, | Jews, | Adjective, genitive, plural |
| ἐχρηματίσθη | was divinely instructed | Verb, aorist, passive |
| ὑπὸ | by | Preposition |
| ἀγγέλου | an angel | Noun, genitive, singular |
| ἁγίου | holy | Adjective, genitive, singular |
| μεταπέμψασθαί | to send for | Verb, aorist, middle |
| σε | you | Personal pronoun, second person, accusative |
| εἰς | to | Preposition |
| τὸν | the | Article, accusative, singular |
| οἶκον | house | Noun, accusative, singular |
| αὐτοῦ | of him | Personal pronoun, genitive, singular |
| καὶ | and | Conjunction |
| ἀκοῦσαι | to hear | Verb, aorist, active |
| ῥήματα | declaration | Noun, accusative, plural |
| παρὰ | from | Preposition |
| σοῦ. | you. | Personal pronoun, second person, genitive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Cornelius the centurion has sent us,” they said. “He is a righteous and God-fearing man with a good reputation among the whole Jewish nation. A holy angel instructed him to request your presence in his home so he could hear a message from you.” |
| KJV | And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. |
| ASV | And they said, Cornelius a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews, was warned of God by a holy angel to send for thee into his house, and to hear words from thee. |
| YLT | And they said, 'Cornelius, a centurion, a man righteous and fearing God, well testified to, also, by all the nation of the Jews, was divinely warned by a holy messenger to send for thee, to his house, and to hear sayings from thee.' |
| WEB | They said, “Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say.” |
| BBE | And they said, Cornelius, a captain, an upright and God-fearing man, respected by all the nation of the Jews, had word from God by an angel to send for you to his house, and to give hearing to your words. |
Where translations differ is in the description of Cornelius' character and the rendering of the phrase 'he said' — see How Translations Differ.
The structure includes a main clause followed by several subordinate phrases that elaborate on Cornelius' character and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbειπον
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 10:22
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 — The Conversion of Corneliusgenerated
Acts 10:22 describes the moment when messengers sent by Cornelius, a Roman centurion, explain his character and the divine instruction he received. Cornelius is noted for his righteousness and fear of God, which earned him a good reputation among the Jewish people. This sets the stage for Peter's visit and the subsequent events leading to the first Gentile conversion in the early church.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 24:15 | and I have the same hope in God that they themselves cherish, that there will be a resurrection of both the righteous and the wicked. |
| 2 | Hosea 14:9 | Whoever is wise, let him understand these things; whoever is discerning, let him know them. For the ways of the LORD are right, and the righteous walk in them but the rebellious stumble in them. |
| 3 | Habakkuk 2:4 | Look at the proud one; his soul is not upright — but the righteous will live by faith — |
| 4 | Matthew 1:19 | Because Joseph her husband was a righteous man and was unwilling to disgrace her publicly, he resolved to divorce her quietly. |
| 5 | Mark 6:20 | because Herod feared John and protected him, knowing that he was a righteous and holy man. When he heard John’s words, he was greatly perplexed; yet he listened to him gladly. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — ἑκατοντάρχης, hekatontarchosgenerated
The word ἑκατοντάρχης (hekatontarchos) means 'centurion,' derived from the Greek for 'hundred' and 'leader.' It refers to a Roman military officer responsible for a unit of one hundred soldiers. This term appears in the New Testament to highlight the authority and role of centurions, who were often respected figures in their communities.
In this verse, Cornelius is identified as a centurion, emphasizing his position and the significance of his request to Peter. His role as a centurion indicates both military authority and social standing, which is crucial for understanding the context of his interaction with the Jewish apostle.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'Cornelius the centurion has sent us,' which is consistent across several translations, including the KJV and ASV that also identify him as a centurion.
However, differences arise in the descriptions of Cornelius' character. The BSB and WEB emphasize his righteousness and good reputation, while the KJV uses 'just man' and the YLT includes 'well testified to,' reflecting slight variations in emphasis.
Sentence Structuregenerated
The main clause is introduced by the verb εἶπαν, they said, which governs the entire statement. The subject is identified as οἱ, they, referring to the messengers. The structure includes several noun phrases that provide details about Cornelius, including his title, character, and the divine instruction he received.
The sentence is complex, with multiple phrases detailing who Cornelius is, his reputation, and the action he took based on the angel's message. This layered structure reflects the importance of each aspect of Cornelius' identity and the significance of the message he conveys.
Septuagint Backgroundgenerated
ἑκατοντάρχης does not have a direct equivalent in the Septuagint, as this Roman military rank is specific to the New Testament context. However, the concept of military leaders can be seen in various contexts throughout the LXX, where leaders of people are often depicted.
The term ἄγγελος (angel) appears frequently in the Septuagint, translating the Hebrew word for messenger, and is used to denote both divine and human messengers throughout the Old Testament.
In plain words — the whole versegenerated
Acts 10:22 tells us that Cornelius, a Roman centurion, is a righteous and God-fearing man, well-respected among the Jewish people. He received a message from a holy angel instructing him to invite Peter to his home so he could hear a message from him.
Frequently Asked Questionsgenerated
Cornelius was a Roman centurion known for his righteousness and fear of God, making him a respected figure among the Jewish nation.
Being 'God-fearing' indicates that Cornelius had a deep respect and reverence for God, following His ways and seeking to live a righteous life.
Cornelius is significant as the first Gentile convert to Christianity, marking a pivotal moment in the early church's expansion beyond Jewish believers.
The angel instructed Cornelius to send for Peter, who would share a message with him, leading to his conversion and the inclusion of Gentiles in the faith.
Reflection Questionsgenerated
- How can I demonstrate a God-fearing attitude in my own life, like Cornelius?
- What steps can I take to share my faith with others, especially those who may not know about Jesus?
- In what ways can I build a good reputation in my community, similar to Cornelius?
- How can I be open to divine instruction in my life, as Cornelius was?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse in his homilies, highlighting Cornelius' character and the divine instruction he received.
"And they said, Cornelius the centurion, a just man, and one that feareth God and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house,Early Church Fathers on Acts 10 →
"And they said, etc. into his house." This he had ordered them. Do not think he has done this out of contempt: not as of contempt has he sent, but so he was ordered.Early Church Fathers on Acts 10 →
But observe what is said of him by the soldier whom Cornelius sent: "A just man, and one that feareth God": and then - for fearing lest Peter should refuse to come to him, as being a Gentile,Early Church Fathers on Acts 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 10:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they said, Cornelius, the centurion,.... A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a "centurion", that was over an hundred soldiers: a just man;
Read John Gill on Acts 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
Read Robert Jamieson on Acts 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat they might speed in their message, they labour to prevent all prejudice Peter might have against Cornelius, who was a Gentile by title; telling him: 1. That he was a just man, as is said of Joseph, . 2. That he worshipped the true God the same with the Jews, and not the false gods of the Gentiles. 3. That he was reputed a pious and good man, and so it would be no disparagement to the apostles to go unto him. Was warned from God: this argument St. Peter could not deny. When God’ s command is evident, his people are determined and resolved.
Read Matthew Poole on Acts 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. Ver. 22. That feareth God] Not with a base fear, as those mongrels, 2 Kings 17:32, that feared the Lord for his lions sent among them (like as some Indians in this day fear the devil because he beats them), but with an amicable, filial, reverential fear, which got him a good report among all the nation of the Jews; such as St Paul thus bespeaketh, "Men of Israel, and ye that fear God," Acts 13:16. Duo sunt timores, servilis et amicalis. Beda.
Read John Trapp on Acts 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Cornelius the centurion.—The description seems to imply that the name of the soldier-convert was not altogether unknown at Joppa. It could not fail to remind Peter of that other centurion whose name is not recorded, who was stationed at Capernaum, and had built the synagogue (Luke 7:5), and with that recollection there would come back to his memory the words which his Master had spoken in connection with the faith which was greater than he had found in Israel, and which proclaimed that “many should come from east and west and north and south, and sit down with Abraham and Isaac and Jacob in the kingdom of God” (Matthew 8:11). One that feareth God.—The word was almost a technical one as…
Read Charles John Ellicott on Acts 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Cornelius the centurion, &c.] They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment, See Clarke on Acts 10:2. To hear words of thee.] But of what kind they could not as yet tell.
Read AdamClarke on Acts 10 →CambridgeThe Cambridge Bible for Schools and Colleges22. of good report among all the nation of the Jews] For the alms-deeds which he did, and on account of his reverence for the true God. They say not only among the people of Cæsarea was the piety of Cornelius known, but among all the Jews.was warned from God] There is no Greek for “from God,” but the verb is one constantly used of messages from above. Thus of Joseph’s warnings (Matthew 2:12; Matthew 2:22), of Simeon’s Divine revelation (Luke 2:26), and of the admonitions sent to Moses (Hebrews 8:5), and to Noah (Hebrews 11:7).to hear words of thee] i.e. to receive commandments from thee and learn what God would have him to do (cp. Acts 11:14). By the Jews the ten commandments are constantly…
Read Cambridge on Acts 10 →Albert Barnes1798–1870Barnes' Notes on the BibleTo hear words of thee - To be instructed by thee.
Read Albert Barnes on Acts 10 →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
“Cornelius the centurion has sent us,” they said. “He is a righteous and God-fearing man with a good reputation among the whole Jewish nation. A holy angel instructed him to request your presence in his home so he could hear a message from you.”
They said, “Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say.”
“Cornelius the centurion has sent us,” they said. “He is a righteous and God-fearing man with a good reputation among the whole Jewish nation. A holy angel instructed him to request your presence in his home so he could hear a message from you.”
They said, “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.”
Tyndale line
And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
And they said, Cornelius a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews, was warned of God by a holy angel to send for thee into his house, and to hear words from thee.
And they said, Cornelius a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews, was warned of God by a holy angel to send for thee into his house, and to hear words from thee.
And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words from thee.
And they sayd, Cornelius the captaine, a iust man, and one that feareth God, and of good report among all the nation of the Iewes, was warned from heauen by an holy Angel, to send for thee into his house, and to heare thy wordes.
Strictly literal
And they said, Cornelius, a centurion, a righteous man, and fearing God, and borne witness to by the whole nation of the Jews, has been divinely instructed by a holy angel to send for thee to his house, and hear words from thee.
And they said, 'Cornelius, a centurion, a man righteous and fearing God, well testified to, also, by all the nation of the Jews, was divinely warned by a holy messenger to send for thee, to his house, and to hear sayings from thee.'
And they said, “Cornelius, a centurion, a man righteous and fearing God, well testified to, also, by all the nation of the Jews, was divinely warned by a holy messenger to send for you, to his house, and to hear sayings from you.”
They said, “A centurion named Cornelius, a righteous man and one who worships God, and is well spoken of by all the nation of the Jews, was told by a holy angel of God to send for you to come to his house, so he could listen to a message from you.”
From the Latin
Who said: Cornelius, a centurion, a just man, and one that feareth God, and having good testimony from all the nation of the Jews, received an answer of an holy angel, to send for thee into his house, and to hear words of thee.
Simplified
“We come from Cornelius, a good, religious man who has reverence for God and is widely respected among the Jewish people,” they replied. “A holy angel instructed him to send for you to come to his house so he can hear what you have to tell him.”
And they said, Cornelius, a captain, an upright and God-fearing man, respected by all the nation of the Jews, had word from God by an angel to send for you to his house, and to give hearing to your words.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Qui dixerunt : Cornelius centurio, vir justus et timens Deum, et testimonium habens ab universa gente Judæorum, responsum accepit ab angelo sancto accersire te in domum suam, et audire verba abs te.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܡܪܝܢ ܠܗ ܓܒܪܐ ܚܕ ܕܫܡܗ ܩܘܪܢܠܝܘܣ ܩܢܛܪܘܢܐ ܟܐܢܐ ܕܕܚܠ ܡܢ ܐܠܗܐ ܘܡܣܗܕ ܥܠܘܗܝ ܟܠܗ ܥܡܐ ܕܝܗܘܕܝܐ ܐܬܐܡܪ ܠܗ ܒܚܙܘܐ ܡܢ ܡܠܐܟܐ ܩܕܝܫܐ ܕܢܫܕܪ ܢܥܠܟ ܠܒܝܬܗ ܘܢܫܡܥ ܡܠܬܐ ܡܢܟ
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.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
The standard critical text of the New Testament.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
The previous edition, still widely cited.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
The Society of Biblical Literature edition, freely licensed.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
The edition that turned scholarship toward the earliest manuscripts.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
An independent critical text built from the oldest witnesses then known.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
A recent critical edition following documentary evidence closely.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
The reading of the majority of surviving manuscripts.
οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 10:22
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 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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
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 →
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word Κορνήλιος (Kornēlios) refers to Cornelius, a Roman centurion mentioned in Acts 10. It is of Latin origin and is consistently identified as a personal name throughout the lexicons. The entries confirm his significance in the New Testament narrative, particularly in the context of early Christian conversion.
Κορνήλιος, -ου, ὁ (Lat.),
Cornelius: Ac 10:1 ff.†
Κορνήλιος, -ov, 6, a Lat. name, Cornelius, a Roman centurion living at Caesarea, converted to Christianity by Peter: Acts x. 1 sqq.
(From Abbott-Smith. LSJ has no entry)
Κορνήλιος
Kornelios
of Latin origin; Cornelius, a Roman:--Cornelius.
Κορνήλιος, ου, ὁ
n.m.
Cornelius
Κορνήλιος Kornēlios 8x
Cornelius, a Latin pr. name, Acts 10:1, 3, 17, 22, 24f., 30f.*
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
kor-ne'-li-us (Kornelios, "of a horn"): The story of Cornelius is given in Ac 10:1-11:18.
1. His Family and Station:
The name is Roman and belonged to distinguished families in the imperial city, such as the Scipios and Sulla. Thus he was probably an Italian of Roman blood. Julian the Apostate reckons him as one of the few persons of distinction who became a Christian. He was evidently a man of importance in Caesarea and well known to the Jews (Ac 10:22). He was a centurion in the Italian cohort. To understand this we must note that the Roman army was divided into two broad divisions, the legions and the auxiliary forces.
See ARMY, ROMAN.
Legions were never permanently quartered in Palestine until the great war which ended in the destruction of Jerusalem, 70 AD. From the year 6 AD…
Cornelius
A centurion whose history is narrated in Acts 10. He was a “devout man,” and like the centurion of Capernaum, believed in the God of Israel. His residence at Caesrea probably brought him into contact with Jews who communicated to him their expectations regarding the Messiah; and thus he was prepared to welcome the message Peter brought him. He became the first fruit of the Gentile world to Christ. He and his family were baptized and admitted into the Christian church (Acts 10:1, 44-48). (See CENTURION.)
(of a horn), a Roman centurion of the Italian cohort stationed in Caesarea, (Acts 10:1) etc., a man full of good works and alms-deeds. With his household he was baptized by St. Peter, and thus Cornelius became the firstfruits of the Gentile world to Christ.
A Roman centurion, stationed at Caesarea in Palestine, supposed to have been of a distinguished family in Rome. He was "the first gentile convert;" and the story of his reception of the gospel shows how God broke down the partition-wall between Jews and Gentiles. When first mentioned, Ac 10:1, he had evidently been led by the Holy Spirit to renounce idolatry, to worship the true God, and to lead, in the midst of profligacy, a devout and beneficent life; he was prepared to receive the Savior, and God did not fail to reveal Him. Cornelius was miraculously directed to send for Peter, who was also miraculously prepared to attend the summons. He went from Joppa to Caesarea, thirty-five miles, preached the gospel to Cornelius and his friends, and saw with wonder the miraculous gifts of the Spirit poured upon them all. Providence thus…
9 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 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
Ἐπεὶ δὲ τοῦ μηχανήματος προσαχθέντος σεισθεὶς ὁ μέγιστος τῶν πύργων κατηνέχθη καὶ παρέρρηξέν τι χωρίον, εἰσεχέοντο μὲν οἱ πολέμιοι, πρῶτος δὲ αὐτῶν Κορνήλιος Φαῦστος Σύλλα παῖς σὺν τοῖς ἑαυτοῦ στρατιώταις ἐπέβη τοῦ τείχους, μετὰ δὲ αὐτὸν Φούριος…
γέρδιος ἐτῶν μ … … ἐτῶν κα … ροσθ γεωργός ἐτῶν κε … καὶ Κορνήλιος … … γέρδιος ἐτῶν κβ … … νο δημόσιος γεωργός ἐτῶν μβ … γέρδιος
ος Κορνήλιος Φῆλιξ καὶ Γάιος Ἰούλιος η … … … ω … … ι … α
ἀρτάβαι α ιβ προσμετρουμένων πυροῦ ἀρτάβης ϛ γίνονται πυροῦ ἀρτάβαι … … … μωνιος Κορνήλιος γῆς α … ἐπιβολῆς ἀρούρης λβ πυροῦ ἀρτάβης ϛ προσμετρουμένων … γίνεται πυροῦ ἀρτάβης
The Greek word ἑκατοντάρχης (i.e., *hekatontarches*) means 'centurion,' derived from the components for 'hundred' and 'leader.' It refers to a commander of a hundred men, commonly appearing in the New Testament, notably in Matthew and Acts. The term has variations in form, such as ἑκατόνταρχος, but all denote the same role.
ἑκατοντάρχης, -ov, 6, (ἕκατον and apyw; on the terminations apyns and ἀρχὸς see the full exposition in W. 61 (60); ef. B. 73 (64); Bornemann, Schol. ad Lue. p. 151 sq.; [Tdf. Proleg. p. 117; WH. App. p. 156 sq-]), a centurion: Mt. viii. [5 and 8 Tdf.],13 GL T Tr WI; [xxvii. 54 ΤΊ; Lk. vii. [2 (?)], 6 TWH; [xxiii. 47 T Tr WH]; Acts x. 1, 22; xxi.32 LT Tr WH; [xxii. 26 LT WH]; xxiv. 23; xxvii. 1,6 L T Tr WH, 11 GLT Tr WH, 31, 43 L T Tr WH; gen. plur. T WH in Acts xxiii. 17, 23. (Aeschyl. ap. Athen. 1 p. 11 d.; Hat. 7, 81; Dion. Hal., Plut., al.). See the foll. word.
ἑκατόνταρχος (hekatontarchos) — centurion.
ἑκᾰτόντ-αρχος, ὁ,
={ἑκατοντάρχης}, [NT+5th c.BC+]
ἑκατοντάρχης ἑκατοντάρχος
hekatontarches
or hekatontarchos hek-at-on'-tar-khos
from 1540 and 757; the captain of one hundred men:--centurion.
see GREEK for 1540
see GREEK for 757
ἑκατοντάρχης, ου, ὁ
n.m.
a centurion
ἑκατοντάρχης ἑκα^τοντ-άρχης, ου, ἄρχω leader of a hundred, Hdt.
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
sen-tu'-ri-un: As the name implies, hekatontarches or hekatontarchos, kenturion, Latin centurio, was the commander of a hundred men, more or less, in a Roman legion. Matthew and Luke use the Greek word while Mark prefers the Latin form, as he does in the case of other words, seeing that he wrote primarily for Roman readers. The number of centurions in a legion was 60, that being at all epochs the number of centuries, although the number varied in the cohort or speira. The ordinary duties of the centurion were to drill his men, inspect their arms, food and clothing, and to command them in the camp and in the field. Centurions were sometimes employed on detached service the conditions of which in the provinces are somewhat obscure. Men like Cornelius and Julius (Ac 10:1; 27:1) may have been separated from the legion to which they…
Centurion
A Roman officer in command of a hundred men (Mark 15:39, 44, 45). Cornelius, the first Gentile convert, was a centurion (Acts 10:1, 22). Other centurions are mentioned in Matt. 8:5, 8, 13; Luke 7:2, 6; Acts 21:32; 22:25, 26; 23:17, 23; 24:23; 27:1, 6, 11, 31, 43; 28:16. A centurion watched the crucifixion of our Lord (Matt. 27:54; Luke 23:47), and when he saw the wonders attending it, exclaimed, “Truly this man was the Son of God.” “The centurions mentioned in the New Testament are uniformly spoken of in…
[ARMY]
A Roman officer commanding a hundred soldiers; similar to "captain" in modern times. Several centurions are mentioned with honor in the New Testament, Mr 15:39; Lu 7:1-10; and the first fruits to Christ from the Gentiles was the generous and devout Cornelius, Ac 10:1-48.
21 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 20 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
ἀφ’ οὗ μοι δοκεῖ καὶ Μωυσῆς μετὰ τὴν χιλιάρχων καὶ ἑκατοντάρχων καὶ πεντηκοντάρχων αἵρεσιν ἐπὶ πᾶσι δεκαδάρχους χειροτονεῖν (Exod.
Ἰώδας δὲ καλέσας τοὺς ἑκατοντάρχας ἐκέλευσεν αὐτοὺς ἀπαγαγόντας τὴν Ὀθλίαν εἰς τὴν φάραγγα τὴν Κεδρῶνος ἀνελεῖν αὐτὴν ἐκεῖ·
αὐτοῦ σημαινομένοις αἰτησαμένωι Σαταβοῦτι χρόνον εἰς τὴν ἐπὶ τόπων ἀπόδειξιν ὑπερεθέμην εἰς διάκρισιν Λοκρητίου ἑκατοντάρχου καὶ τοῦ στρατηγοῦ καὶ βασιλικοῦ γραμματέως ὅπως ἐπὶ τοῦ διαλογισμοῦ τὴν διάκρισιν δηλώσωσι τῷ
ελλος ἑκατόνταρχος Πούδεντι κουράτορι πραισίδιου Ἀπι χαίρειν. … ον Πετρωνιανὸν … Πρόκλου ἐχκορ … ἔρρωσθε.
ἀκισκλαρίοις … λοῦσαι στρατιώταις … εἰς κάθαρσιν … ιη κϛ … ποθαιοντος … του ἑκατοντάρχου ἀντληταὶ θ ἀσκοφορίᾳ κ ἀλέσαι κουράτορι β … … λοῦσαι γ
ἀνήρ (anēr) means 'man' in various contexts, distinguishing adult males from women and children. It can refer to a husband or a male person in general, and is often used in conjunction with other nouns or adjectives. The New Testament employs it similarly, as seen in verses like Matthew 1:16 and 1 Corinthians 13:11. The lexicons do not show significant disagreement on its meanings.
ἀνήρ, ἀνδρός, ὁ,
[in LXX chiefly for אִישׁ, freq. אֱנוֹשׁ, also אָדָם, etc.;]
a man, Lat. vir.
As opp. to a woman, Ac 8:12, I Ti 2:12; as a husband, Mt 1:16, Jo 4:16, Ro 7:2, Tit 1:6.
As opp. to a boy or infant, I Co 13:11, Eph 4:13, Ja 3:2.
In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Lk 5:8; ἀ. προφήτης, 24:19; freq. in terms of address, as ἀ. ἀδελφοί, Ac 1:16; and esp. with…
ἀνήρ, ἀνδρός, ὁ, a man, Lat. vir. The meanings of this word in the N. T. differ in no respect fr. classic usage ; for it is employed 1. with a reference to sex, and so to distinguish a man from a woman; either a. asa male: Acts viii. 12; xvii.12; 1 Tim.ii.12; or b. asa husband: Mt.i.16; Mk. x.2; Jn. iv. 16 sqq.; Ro..vii. 2 sqq:; 1 Co. vii. 2 sqq.; Gal. iv. 27; 1 Tim. iii. 2,12; Tit. i. 6, etc.; a betrothed or future husband: Mt.i.19; Rev. xxi. 2, ete. 2. with a reference to age, and to distinguish an adult man from a boy: Mt. xiv. 21; xv. 38 (where ἄνδρες, γυναῖκες and παιδία are discriminated) ; with the added notion also of intelligence and virtue: 1 Co. xiii. 11 (opp. to νήπιος) ; Eph. iv. 13; Jas. iii. 2, (in the last two pass. τέλειος ἀνήρ). 3. univ. any male person, a man; so where tis might have been used: Lk. viii. 41; ix.38; Acts νἱ. 11; x.5,ete. where ἀνήρ and τὶς are united…
Read the full entry →ἀνήρ. The special differentia of ἀνήρ : ἄνθρωπος survives in MGr (ἄντρας, ἄθρωπος), where even the old gen. sing. (ἀντρός) may still be found beside the ‘‘regular” τοῦ ἄντρα (Thumb Handbook, p. 48). Naturally there is nothing particular to record in the uses of this everyday word, which has in NT and Hellenistic generally much the same range as in class. Gk. Thus, taking the index to BGU IV., we can illustrate many of the uses noted for the NT in Grimm from documents of the Augustan period. So (1) husband by the perpetual phrase μετὰ κυρίου τοῦ ἀνδρός after the name of a woman, as 1126* (where ἀνδρός is written over an erased ὁμομητρίου ἀδελφοῦ), or in a marriage contract as τορϑ τηρεῖν τὰ πρὸς τὸν ἄνδρᾳ καὶ τὸν κοινὸν βίον δίκαια, while the document will also use ἀνήρ for irregular relations in the pledge μηδ᾽ ἄλλωι ἀνδρὶ συνεῖναι. Then under Grimm’s (3) we have 1189" of σημαινόμενοι…
Read the full entry →ἀνήρ (anēr) — man.
ἀνήρ, ὁ, ἀνδρός, ἀνδρί, ἄνδρα,
vocative ἄνερ: plural ἄνδρες, -δρῶν, -δράσι [ᾰ], -dras: Aeolic dialect dative plural ἄνδρεσι[Refs 7th c.BC+] for οἱ ἄνδρε; the Ionic dialect crasis is ὡνήρ, ὧνδρες, [Refs 5th c.BC+] [Epic dialect Poets mostly use ᾱ in arsi, ᾰ in thesi; but in trisyllable forms with stem ἀνέρ- always ; so also Trag. in Lyric poetry, [Refs 5th c.BC+] in nominative by analogy; cf. Sanskrit nar- from I.-[Refs 5th c.BC+] ner-, nṛ- from nṛ-, Gk. ἀνδρ- from ṇr-):—man, opposed to woman (ἄνθρωπος being man as opposed to to beast), [Refs 8th c.BC+]; τῶν ἀνδρῶν ἄπαις without male children, [Refs 8th c.BC+] mostly of princes, leaders, etc., but also of free men; ἀ δήμου one of the people, [Refs 8th c.BC+]; with a qualifying word to indicate rank, ἀ. βουληφόρος[Refs 8th…
Read the full entry →ἀνήρ
aner
a primary word (compare 444); a man (properly as an individual
male):--fellow, husband, man, sir.
see GREEK for 444
ἀνήρ, ἀνδρός, ὁ
n.m.
a male human being, a man
ἀνήρ anēr 216x
a male person of full age and stature, as opposed to a child or female, 1 Cor. 13:11; a husband, Mt. 1:16; a man, human being, individual, Lk. 11:31; used also pleonastically with other nouns and adjectives, Lk. 5:8; Acts 1:16
ἀνήρ Root ΑΝΕΡ a man, Lat. vir (not homo):
a man, opp. to a woman, Hom., etc.
a man, opp. to a god, πατὴρ ἀνδρῶν τε θεῶν τε id. Hom.
a man, opp. to a youth, a man in the prime of life, id. Hom., etc.; εἰς ἄνδρας ἐγγράφεσθαι to be enrolled among the men, Dem.
a man emphatically, a man indeed, ἀνέρες ἔστε, φίλοι Il.; πολλοὶ μὲν ἄνθρωποι, ὀλίγοι δὲ ἄνδρες many human beings, but few men, Hdt.
a man, opp. to his wife, a husband, Hom., etc.; αἰγῶν ἄνερ, Virgil's vir gregis, Theocr.
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
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
217 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 216 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 502 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
Ἡλιοδώρου ἀγορανόμου. ὁμολογεῖ Πανερεῦς Γούνσιος Πέρσης καὶ Σενενοῦπις Φίβιος Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Πανερεῦτος τοῦ προγεγραμμένου, Πανεβχούνει καὶ Ὥρωι καὶ Φίβει καὶ Πασήμει τοῖς τέσσαρσι τῶν ἐκ
δίκαιος is an adjective meaning 'righteous' or 'just,' derived from the concept of δίκη, which refers to justice or right. It describes individuals or things that align with divine standards of morality and duty. In the New Testament, it is used to refer to God, Christ, and various righteous individuals, as seen in passages like Romans 3:26 and Matthew 1:19. The term can also imply innocence or fairness.
δίκαιος, -α, -ον
(< δίκη),
[in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, v. Deiss., BS, 115 f.); sometimes for נָקִי as Pr 1:11, al. ;]
in early Gk. writers
of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ;
of things, righteous, in accordance with right.
In NT
righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right
δίκαιος, -aia, -αιον, (fr. δίκη right), [fr. Hom. down], prop. the Hebr. pas, observant of ἡ δίκη, righteous, observing divine and human laws; one who is such as he ought to be; (Germ. rechtbeschaffen; in the earlier laneuage, whence appropriated by Luther, gerecht in a broad sense; in Grk. writ. used even of physical things, as ἵππος, Xen. mem. 4, 4,5; γήδιον δικαιότατον, most fertile, Xen. Cyr. 8, 3, 38; [ἅρμα δίκαιον, ib. 2, 2, 26]); al in a wide sense, upright, righteous, virtuous, keeping the commands of God; a. univ.: Mt. i. 19 (the meaning is, it was not consistent with his uprightness to expose his betrothed to public reproach); Mt. x. 41; xiii. 43, 49; xxiii. 28; xxv. 37,46; Lk. i. 6,17; xiv. 145 xviii. 9; xx. 20; Ro. v. 7 [ef. W. 117 (111)]; 1 Tim.i. 9; Jas. v. 6, 16; 1 Pet. 111. 12; 1 Jn. iii. 7, [10 Lehm.]; Rev. xxii. 11; opp. to ἁμαρτωλοὶ καὶ ἀσεβεῖς, 1 Pet. iv. 18; δίκαιοι…
Read the full entry →δίκαιος. Our sources have naturally little light to throw upon the deeper Christian significance of this important word, but we may give a few examples showing its general usage. The adjective is applied to a ‘‘just measure” (μετρήσει δ.) ΒΡ. Denn Si(p: cheno) atose4n (BiG 108) Εἴδι, anda “ust rule” (σκυτάλη δ.) P Rein 20% (p.c. 108). Then it would seem to have become a vox propria in connexion with the rise of the Nile, e.g. OG/S 666" (i/A.p.) viv μᾶλλον ἀπέλαυσε (sc. ἡ Αἴγυπτος) τῆς δικαίας ἀναβάσεως τοῦ θεοῦ : see Dittenberger’s note and cf. Deissmann BS, p. 116. In P Petr IL. 28 011. 6 (taxing account—iii/B.c.) we hear of a δικαίου νήσου. The neuter is very largely used substantially, for ‘‘ duty,” Thus in P Petr II. 1027 the royal gooseherds make petition that certain grievances be set right, ἵνα δυνώμεθα τὰ δίκαια ποιεῖν τῶι βασιλεῖ, ‘in order that we may be able to do our duty to…
Read the full entry →δίκαιος (dikaios) — just.
δίκαιος [ῐ], α, ον,
also ος, ον [Refs 5th c.BC+]: (δίκη):
__A in [Refs 8th c.BC+] and all writers, of persons, observant of custom or rule, [Refs 8th c.BC+]; especially of social rule, well-ordered, civilized, ὑβρισταί τε καὶ ἄγριοι οὐδὲ δ. [Refs 8th c.BC+]; δ. πολίτης a good citizen, [Refs 4th c.BC+]: metaphorically of the sea, [Refs 6th c.BC+]; δικαίη ζόη a civilized way of living, [Refs 5th c.BC+] adverb δικαίως, μνᾶσθαι woo in due form, decently, [Refs 8th c.BC+]loyally, [Refs 5th c.BC+]
__A.2 observant of duty to gods and men, righteous, [Refs 8th c.BC+]; opposed to δυσσεβής, [Refs 5th c.BC+]; also of actions, etc., righteous, ἐπὶ ῥηθέντι δικαίῳ a thing rightly said, [Refs 8th c.BC+]
δίκαιος
dikaios
from 1349; equitable (in character or act); by implication, innocent,
holy (absolutely or relatively):--just, meet, right(-eous).
see GREEK for 1349
δίκαιος, ία, ιον
Adj
just, righteous, impartial
δίκαιος dikaios 79x
just, equitable, fair, Mt. 20:4; Lk. 12:57; Jn. 5:30; Col. 4:1; of persons, just, righteous, absolutely, Jn. 17:25; Rom. 3:10, 26; 2 Tim. 4:8; 1 Pet. 3:18; 1 Jn. 1:9; 2:1, 29; Rev. 16:5; righteous by account and acceptance, Rom. 2:13; 5:19; in ordinary usage, just, upright…
Read the full entry →δίκαιος adjdi^kai os_h_on adjdi^kai os_on δίκη in Hom. and early writers,
of persons, observant of custom and social rule, well-ordered, civilised, Od.; so, δικαίη ζόη a regular way of living, Hdt.:—adv., δικαίως μνᾶσθαι to woo in due form, decently, Od.
observant of right, righteous, Hom., etc.:—so of actions, in accordance with right, righteous, id. Hom.
later usage:
of things, even, well-balanced, ἅρμα δίκαιον Xen.:— regular, exact, rigid, ὀργυιαὶ δίκαιαι Hdt.; τῷ δικαιοτάτῳ τῶν λόγων to speak quite exactly, id. Hdt.; πάντα δικαίως τετήρηται Dem.
right, lawful, just, τὸ δίκαιον right, opp. to τὸ ἄδικον, Hdt., etc.; also, a right, a lawful claim, Thuc., etc.:—adv. -ως, rightly, justly, Hdt., etc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
81 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 79 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 222 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.
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.
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
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.
Τῆς δὲ σῆς δικαίας ἀντιλήψεως … τὴν ἐπὶ σὲ καταφυγὴν πεποιημέναι ἀξιοῦμεν σʼ ἐμβλέψαντʼ εἰς τὸν γεγονότα ὑπʼ
διὸ καὶ ἐπὶ Σαντοβίθυος τοῦ στρατηγοῦ … συνσχεθεὶς ἠξίωσεν ὡς μετὰ τὴν δίεσιν παντὶ δίκαιον … ου. Ὡσαύτως ἐπὶ Πτολεμαίου τοῦ ἐπὶ τοῦ Παθυρίτου … μων κληρονομίαν καὶ συνγραφὴν
γράψαι, οἷς καθήκει ἐξαποστεῖλαι αὐτοὺς ἐπί σε, ἵνʼ, καθὼς ἂν δόξηι σοι, τύχωμεν τῶν δικαίων. εὐτύχει. ἀναγνωσθέντος καὶ δικαιολογηθέντων αὐτῶν ἔπεισεν ὁ Θορταῖος προσενεγκάμενος τὴν τῆς γυναικὸς αὐτοῦ μητέρα
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
φοβέω is derived from φόβος and primarily means to frighten or to be alarmed. It covers a range of meanings from being terrified to having reverential fear, as seen in various New Testament passages like Matthew 10:31 and Luke 1:50. The word is used in both active and passive forms, but in the New Testament, it appears only in the passive sense.
φοβέω, ῶ
(< φόβος)
[in LXX chiefly for ירא ;]
in Hom., to put to flight. Pass., to be put to flight, to flee affrighted
to terrify, frighten (Wis 179; Hdt. and Att..). Pass. (so always in NT; cf. M, Pr., 162), to be seized with fear, be affrighted, fear: Mt 10:31 14:27, Mk 5:33 6:50, Lk 1:13 8:50, Jo 6:19 12:15, Ac 16:38, al.; opp. to ὑψηλοφρονεῖν, Ro 11:20; σφόδρα, Mt 17:6 27:54; c. cogn. acc., φόβον μέγαν, Mk 4:41, Lk 2:9 (I Mac 10:8); φόβον αὐτῶν…
φοβέομαι (act. obsolete): (1) ‘‘fear,’”’ ‘‘dread,’’ (a) absol., P Lips I. 40% (iv/y A.D.) κἀγὼ αὐτὸς φοβοῦμαι, ἐπειδὴ ἀπών ἐστιν ὁ ἑταῖρός μου, OG/S 6659 (i/A.D.) ὅσοι μὲν γὰρ ἐφοβήθησαν ἀκούσαντες περὶ... ; (b) ς. acc., P Oxy II. 237-1 (ap. 186) φοβηθέντας τὸν κίνδυνον, “through fear of the danger’’ (Edd.), P Flor III. 33232 (ii/a.p.) οὔτε προσεκύνησα θεοὺς φοβουμένη σου Td μετέωρον, P Grenf II, 84% (v/vi A.D.) τοὺς νόμους φοβηθεὶς ἔφυγεν εἰς ἐρημίαν (said of a patricide) ; (c) c. μή and conj., P Magd 9® (ili/B.C.) φοβουμένη μὴ συμπέσηι (of a sanctuary in a dangerous state), BGU IV. 10974 (time of Claudius or Nero) (= Olsson, p. 113) φοβοῦμαι yap μὴ σχάσῃ. velv]αυσίακε [γ]άρ, ‘for I am afraid that he will give up, for he has become sick,’’ P Tebt II. 31818 (a.p. 166) φο[βουἹμένη δ[ὲ] μὴ λάθω [κατὰ] τὸ εἴς pe δίκαι[ον] οἰκονομεί[ας, ‘tas I am afraid that my right of procedure may escape…
Read the full entry →φοβέω (phobeō) — to fear.
φοβέω,
3rd.pers. plural imperative φοβεόντων [Refs 5th c.BC+]: Ionic dialect imperfect φοβέεσκον [Refs 8th c.BC+]: future -ήσω[Refs 5th c.BC+]: aorist ἐφόβησα [Refs 8th c.BC+] —passive and middle, Ionic dialect [Refs 5th c.BC+]; Ionic dialect imperative φοβεῦ or φοβέο, [Refs]: Epic dialect 3rd.pers. plural imperfect φοβέοντο [Refs 8th c.BC+]: future φοβήσομαι [Refs 5th c.BC+]: aorist passive ἐφοβήθην [Refs 8th c.BC+]; aorist middle ἐφοβησάμην only [Refs]: perfect πεφόβημαι [Refs 8th c.BC+]: pluperfect 3rd.pers. plural ἐπεφόβηντο [Refs 5th c.BC+], Epic dialect πεφοβήατο [Refs 8th c.BC+]
__A active, in [Refs 8th c.BC+] always in the sense put to flight, [ἴρηξ] ἐφόβησε κολοιούς [Refs 8th c.BC+]; [Ζεὺς] καὶ ἄλκιμον ἄνδρα φοβεῖ[Refs 8th…
φοβέω
phobeo
from 5401; to frighten, i.e. (passively) to be alarmed; by analogy, to
be in awe of, i.e. revere:--be (+ sore) afraid, fear (exceedingly),
reverence.
see GREEK for 5401
φοβέομαι
v.
I fear, am terrified
φοβέομαι phobeomai 95x
has an active form, φοβέω (G5828), but only occurs as a passive (deponent) in our literature, to fear, dread, Mt. 10:26; 14:5; to fear reverentially, to reverence, Mk. 6:20; Lk. 1:50; Acts 10:2; Eph. 5:33; Rev. 11:18; to be afraid to do a thing, Mt. 2:22; Mk. 9:32; to be reluctant, to scruple, Mt. 1:20; to fear, be apprehensive, Read the full entry →
φοβέω φόβος Act. to put to flight, Lat. fugo, Il.
to strike with fear, to terrify, frighten, alarm, Lat. terreo, Hdt., attic; πόνος ὁ μὴ φοβῶν free from alarm, Soph.; φοβήσαντες κατεστήσαντο τὴν πολιτείαν they established it by terror, Plat.
Pass. and Mid. to be put to flight, to flee affrighted, flee, Hom.; φοβηθείς in flight, Il.; ὑπό τινος φοβέεσθαι to flee before him, id. Il.
to be seized with fear, be affrighted, fear, Hdt., attic; φοβεῖσθαι εἴς or πρός τι to be alarmed at a thing, Soph.; ἀμφί τινι to fear about a thing, Hdt.; περί τινος Xen.; περί τινι Thuc., etc.:— φοβεῖσθαι μὴ . . to fear lest a thing will be, Lat. vereri ne . . , Eur., etc.; so, φ. ὅπως μὴ . . Thuc.; so, φοβ. ὅτι . . , ὡς . . to fear that . . , not like Lat. vereri ut . . , id. Thuc., etc.:— φοβ. c. inf. to fear to do, be afraid…
Verb-PNP-NSM — Verb · present · no voice stated · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PNP-NSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
95 occurrences in the New Testament, rendered 31 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 95 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 189 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.
ἦν γὰρ οἶκος αὐτῷ καὶ πόλις ὁ κόσμος, μηδεμιᾶς χειροποιήτου κατασκευῆς δεδημιουργημένης ἐκ λίθων καὶ ξύλων ὕλης, ᾧ καθάπερ ἐν πατρίδι μετὰ πάσης ἀσφαλείας ἐνδιῃτᾶτο φόβου μὲν ἐκτὸς ὤν, ἅτε τῆς τῶν περιγείων ἡγεμονίας ἀξιωθεὶς καὶ πάντων ὅσα θνητὰ…
Νῶχος δὲ φοβούμενος, μὴ καθʼ ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφʼ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
σιος Δωριεὺς Φλελεμούθι πλεῖστα χαίρειν καὶ ὑγιαίνειν. μὴ φοβοῦ περὶ τῶν σκευῶν ὧν ἔχεις ἀλλὰ ἀσφάλισαι, ἂν καὶ αὐτὸς ὁ μεταλλάρχης ἔλθῃ ἐρωτῶν‧
καλ … ν τὴν … τελείαν ἀπόφασιν εἰς τὴν ἐξέτασιν τῶν βιβλίων Ἑρμαίσκου φοβούμενος μὴ ἄρα εὑρεθείη ἐν αὐτοῖς ἐπίληψις ἕνεκα τῆς τοῦ ἐποικίου οἰκειότητος πρὸς τὸν Ἑρμαίσκον.
παρόντος δὲ τοῦ στρατηγοῦ μετεπέμψατο τὸν πατέρα μου καὶ ἐπερώτησεν ὅτι ποῦ ἐστιν. καὶ φοβούμενος μὴ ἐντυχῶ κατὰ αὐτοῦ τῷ ἡγεμόνι ὑπεμνηματίσατο οὕτως β … ἔτους Φαμενὼτ ϛ ἀπαιτῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
μαρτυρέω is built from the root μάρτυς, meaning to bear witness or testify. It encompasses a range of meanings from simply giving testimony to affirming one's knowledge of something, often through divine revelation. In the New Testament, it is used in various contexts, including the testimony of Jesus and the apostles. Some lexicons note its judicial sense in ancient texts, while others emphasize its broader application in the New Testament.
μαρτυρέω, -ῶ
(< μάρτυς),
[in LXX chiefly for עֵד (Ge 31:47, 48, al.), also for עוּד hi. (Ge 43:3, La 2:13), ענה (Nu 35:30);]
prop., to be a witness, bear witness, testify: absol. (Pind., al.), Jo 15:27, Ac 26:5; parenthetical (Bl., § 79, 7; MM, xvi), II Co 8:3; c. dat. pers. (comm. et incomm.; Bl., § 37, 2), Ac 22:5, He 10:15; id. seq. ὅτι, Mt 23:31, Ro 10:2, al.; acc. et inf., Ac 10:43; c. acc. rei (cl.), Jo 3:11, Re 22:16, 20; c. acc.…
μαρτυρέω, -ὦ; impf. 3 pers. plur. ἐμαρτύρουν ; fut. μαρτυρήσω; 1 aor. ἐμαρτύρησα; pf. μεμαρτύρηκα; Pass., pres. μαρτυροῦμαι; impf. ἐμαρτυροῦμην ; pf. μεμαρτύρημαι; 1 aor. ἐμαρτυρήθην ; ἔτ. [Simon., Pind.], Aeschyl., Hdt. down; to be a witness, to bear witness, testify, i. 6. to affirm that one has seen or heard or experienced something, or that (so in the N. T.) he knows it because taught by divine revelation or inspiration, (sometimes in the N. T. the apostles are said μαρτυρεῖν, as those who had been eyeand ear- witnesses of the extraordinary sayings, deeds and sufferings of Jesus, which proved his Messiahship ; so too Paul, as one to whom the risen Christ had visibly appeared; cf. Jn. xv. 27; xix. 35; xxi. 24; Acts xxiii. 11; 1 Co.xv. 15; 1Jn.i. 2, cf. Acts i. 22sq.; ii. 325 111. 15; iv. 33; v. 32; x. 39,41; χῆϊ 31; xxvi. 16; [cf. Westcott, (“Speaker's”) Com. on Jn., Introd. p. xlv.…
Read the full entry →μαρτυρέω. The common occurrence of this word after a signature, just as we write “witness,” e.g. P Oxy I. 10528 (a will— A.D. 117-137) Σαραπίων Zapartwvos . . μαρτυρῶ, P Lond 1164 (7)35 (records of sales and receipts—A.D. 212) (= III. p. 162) ἩΗλιόϊδ]ωρος . . . μαρτυρῶ, P Grenf II. 682! f (deed of gift—a.p. 247) Αὐρήλιος Piocdpams . . μαρτ[υρ]ῶ. Αὐρήλιος Appovios . . μαρτυρῶ, may be cited in illustration of the Pauline usage in 2 Cor 883, The verb has again a judicial sense in P Amh II. 6655 (a.p. 124) Στοτοήτιος λέγοντος . . . παρεῖναι τοὺς μαρτυρῆσαι δυναμένους τὸ[ν] φόν[ο]ν, ““ Stotoétis stated that there were present persons able to witness to the murder” (Edd.), cf. 38 For the more general meaning, ‘‘bear witness to,” *‘report,’’ cf. PSI 1. 94° (ii/aA.D.) πρὸς τὸ μαρτυρῆσαι ὑμεῖν τὴν φιλανθρωπίαν pov, P Oxy VII. τοῦ413 (iii/a.p.) γράφω σοι. ὅπως συνλάβῃς τῷ “Are. . ξενίαν δὲ…
Read the full entry →μαρτυρέω (martureō) — to testify.
μαρτῠρ-έω,
future -ήσω [Refs 5th c.BC+]:—passive, future μαρτυρηθήσομαι [Refs 4th c.BC+]; μαρτυρήσομαι in passive sense, [Refs 5th c.BC+]aorist ἐμαρτυρήθην: perfect μεμαρτύρημαι [Refs 5th c.BC+], used in active sense, [LXX]:—bear witness, give evidence:—Constr.:
1. absolutely, [Refs 5th c.BC+]
2. with dative person, bear witness to or in favour of another, confirm what he says, [Refs 5th c.BC+]; μαρτυρέει μοι τῇ γνώμῃ, ὅτι.. bears witness to my opinion, that.., [Refs 5th c.BC+]; especially bear favourable witness to, give a good report of a person, [Refs 3rd c.BC+]; πάντες ἐμαρτύρουν αὐτῷ [Refs 2nd c.AD+]
3. with accusative of things, testify to a thing, [Refs 7th c.BC+]
4. μ. περί τινος [Refs 5th c.BC+]
μαρτυρέω
martureo
from 3144; to be a witness, i.e. testify (literally or
figuratively):--charge, give (evidence), bear record, have (obtain,
of) good (honest) report, be well reported of, testify, give (have)
testimony, (be, bear, give, obtain) witness.
see GREEK for 3144
μαρτυρέω
v.
I witness, testify
μαρτυρέω martyreō 76x
trans. to testify, depose, Jn. 3:11, 32; 1 Jn. 1:2; Rev. 1:2; 22:20; absol. to give evidence, Jn. 18:23; to bear testimony, testify, Lk. 4:22; Jn. 1:7, 8; to bear testimony in confirmation, Acts 14:3; to declare distinctly and formally, Jn. 4:44; pass. to be the subject of testimony, to obtain attestation to character, Acts 6:3; 10:22; Read the full entry →
μαρτυρέω μάρτυς to be a witness, to bear witness, give evidence, bear testimony, Simon., etc.: c. dat. pers. to bear witness to or in favour of another, Hdt., attic; μαρτυρέει μοι τῆι γνώμηι bears witness to my opinion, Hdt.
c. acc. rei, to bear witness to a thing, testify it, Soph., etc.
c. inf. to testify that a thing is, id. Soph.; τίς σοι μαρτυρήσει κλύειν; who will bear thee witness that he heard..? id. Soph.
c. acc. cogn., μ. ἀκοήν to give hearsay evidence, Dem.:—so in Pass., μαρτυρίαι μαρτυρηθεῖσαι id. Soph.
Pass. also impers., μαρτυρεῖται testimony is borne, Plat.; οἶδα μαρτυρήσεσθαι I know that testimony will be given, Xen.
Verb-PPP-NSM — Verb · present · passive · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PPP-NSM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Masculine
77 occurrences in the New Testament, rendered 44 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 76 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.
μαρτυρεῖ δέ μου τῷ λόγῳ καὶ Φιλόλαος ἐν τούτοις·
μαρτυρεῖ δέ μου τῷ λόγῳ Ἀλέξανδρος ὁ πολυίστωρ λέγων οὕτως·
αὐτὸς δέ μοι μαρτυρεῖ λέγων: Ἰδού, ἡμέρα κυρίου ἔσται ὡς χίλια ἔτη.
τῶν κατὰ τὴν ὠνὴν ταύτην πάντων … … Ἀμμώνιος ὁ παρ' Ἡλιοδώρου κεχρημάτικα. ἐμαρτύρησεν Ταστῖς Φαγήριος Περσίνη ὡς ἐτῶν … … τῆς προγεγραμμένης ὠνῆς.
Ἁρποχράτου. ἔγραψα ὑπὲρ αὐτοῦ Ὀννῶφρις Θ … ξωσεως μὴ εἰδότος τὰ γράμματα. Ἵππαλος Χράτους μαρτυρῶ καὶ σφραγιῶ γλύμματι Ἁρποχράτου. Σωτήριχος Εὐτύχου μαρτυρῶ καὶ σφραγιῶ γλύμματι Σεραπιαδος. Κρονίων Τυράννου μαρτυρῶ
καὶ οἰνάρια ἐπιτήδεια καὶ δελφάκιον καὶ ἀρτίδια καὶ τὰ ἄλλα πάντα ἀλλʼ ἵνα μοι μαρτυρήσῃ καὶ τὴν ξενίαν δὲ ἐχέτω καὶ εἴ τι ἄλλο ἐνδέχεται. ἐρρῶσθαί σε εὔχομαι Ἡρωνίνῳ
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
227 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 209 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.
The Greek word ὑπό (hupo) is a preposition meaning 'under' and can take the genitive, dative, or accusative case. Its primary uses include indicating physical position, agency, and subjection, as seen in various New Testament passages like Matthew 1:22 and Romans 6:14. The word can express both literal and metaphorical meanings, such as being under someone's influence or authority.
ὑπό (before smooth breathing ὑπ’, Mt 8:9b, Lk 7:8b; before rough breathing ὑφ’, Ro 3:9; on the neglect of elision in Mt, Lk, ll. c.a, Ga 3:22, v. WH, App., 146; Tdf., Pr., iv),
prep. c. gen., dat. (not in NT), acc.
C. gen., primarily of place, under, hence, metaph., of the efficient cause, by: after passive verbs, c. gen. pers., Mt 1:22, Mk 1:5, Lk 2:18, Jo 14:21, Ac 4:11, I Co 1:11, Read the full entry →
ὑπό (i. 6. Lat. sub [Curtius § 393]), prep., under, in prof. auth. used with the gen. dat. and ace., but in the N. T. with the gen. and ace. only. [On the use and the omission of elision with it before words beginning with a vowel, see WH. App. p. 146°; Tdf. Proleg. p. iv. (addenda et emendanda).] I. with the Genitive (cf. W. 364 (342), 368 sq. (346) ; B. § 147, 29), it is used 1. prop. in a local sense, of situation or position under something higher, as ὑπὸ χθονός, often fr. Hom. down; ὁ ἐπὶ γῆς καὶ ὑπὸ γῆς χουσός, Plat. lege. 5 p. 728 a.; hence 2. metaph. of the efficient cause, as that under the power of which an event is conceived of as being; here the Lat. uses a or ab, and the Eng. by; thus a. after passive verbs,—with the gen. of a person: Mt. i. 22; ii. 15sq-; Mk.i.5; 11. 8; [viii. 31 LT Tr WH]; Lk.ii.18; [vi. 18 Ree.]; Jn.x. 14 RG; xiv. 21; Acts iv.11; xv. 4; [xxii. 30 LT Tr…
Read the full entry →ὑπό (hupo) — by/under: by.
ὑπό [ῠ],
preposition with genitive, dative, and accusative: Aeolic dialect ὐπά [Refs 7th c.BC+]; Boeotian dialect ὑπά Ἀρχ.Δελτ. [Refs 5th c.BC+]; Ionic dialect ηυπύ only in [Refs 5th c.BC+] ὁπύ [Refs 4th c.BC+]; in Epic dialect ὑπαί (also [Refs 5th c.BC+]: this is found in [Refs 8th c.BC+] only six times as a well-attested reading (ὑ. πόδα [Refs 8th c.BC+]; elsewhere (before λ ν ρ ϝ) it is weakly attested as see l. for ὑπὸ (?~X ¯), e.g. ποσσὶ δ᾽ ὑπὸ (variant{ὑπαὶ}) λιπαροῖσι [Refs 8th c.BC+]; but ὑπαὶ νεφέων is given by most codices in [Refs 8th c.BC+]; it is not frequently in Trag. Poets, [Refs 5th c.BC+] (ὕπο) cf. Sanskrit úpa 'towards, near to, etc.', Gothic uf 'under'.)
__A WITH GENITIVE,
ὑπό
hupo
a primary preposition; under, i.e. (with the genitive case) of place
(beneath), or with verbs (the agency or means, through); (with the
accusative case) of place (whither (underneath) or where (below) or
time (when (at)):--among, by, from, in, of, under, with. In the
comparative, it retains the same general applications, especially of
inferior position or condition, and specially, covertly or moderately.
ὑπό
Prep.
by, under, about
ὑπό hypo 220x
(1) gen., under; hence, used to express influence, causation, agency; by, Mt. 1:22 freq.; by the agency of, at the hands of, 2 Cor. 11:24; Heb. 12:3. (2) acc., under, with the idea of motion associated, Mt. 5:15; under, Jn. 1:49; 1 Cor. 10:1; under subjection to, Rom. 6:14; 1 Tim. 6:1; of time, at, about, Acts 5:21
ὑπό epic ὑπαί before δ, π from under, by, c. gen. under, c. dat., towards c. acc.
Lat. sub, prep. with gen., dat. and acc.
WITH GEN.,
of Place, from under, ῥέει κρήνη ὑπὸ σπείους Od.: of rescuing from under another's power, after the Verbs ἐρύεσθαι, ἁρπάζειν, Il.; ἵππους λῦσαν ὑπὸ ζυγοῦ they loosed the horses from under the yoke, Hom.
under, beneath, μοχλὸν ὑπὸ σποδοῦ ἤλασα thrust the bar in under the embers, Od.; ὑπὸ στέρνοιο τυχήσας having hit him under the breast, Il.; ὑπὸ χθονός Hom., etc.
of the Agent, with pass. Verbs, by, Lat. a or ab, ὑπό τινος δαμῆναι Il.; ὑφ᾽ ἑαυτοῦ by one's own action, i.e. of oneself, Thuc.; so also, with neut. verbs, φεύγειν ὑπό τινος, i. e. to flee before him, Il.; ἔπαινον ἔχειν ὑπό τινος…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
227 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 219 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 174 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἄρδεται δʼ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ
ἑαυτῆς οἰκείου Θοτσύτου Ἐριενούπιος ὡς ἐτῶν μ μέσος ὑποκόκκινος ἀπὸ τῆς ἐωνημένης παρʼ αὐτῆς ὑπὸ Πετεαρσεμθέως τοῦ Πανοβχούνιος τετάρτης μερίδος ἀμπελῶνος συνφύτου καὶ τῶν φυομένων δένδρων καὶ πέμπτον μερίδος
Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν νε καὶ οἱ τούτου υἱοὶ ἀπὸ τῆς πεπραμένης αὐτοῖς ὑπὸ Πετεαρσεμθεία Πανοβχούνιος γῆς σιτοφόρου ἐν τῷ περὶ Παθύρειν πεδίωι ἄρουρης μιᾶς , ἧς γείτονες
The Greek word ὅλος (i.e., *holos*) means 'whole' or 'entire,' and it can refer to both persons and things. It is used in various contexts in the New Testament, such as in Luke 5:5 and Acts 11:26, to denote completeness or totality. The lexicons indicate that it can function as an adjective, noun, or adverb, and it often appears with or without an article before a noun.
ὅλος, -η, -ον,
[in LXX chiefly for כֹּל;]
of persons and things, whole, entire, complete;
of indefinite ideas, c. subst. anarth.: Lk 5:5, Ac 11:26 28:30, Tit 1:11; ὅλον ἄνθρωπον (an entire man; v. Field, Notes, 93), Jo 7:23; ὅλη Ἰερουσαλήμ (= πᾶσα Ἰ, Mt 2:3; v. Bl., § 47, 9), Ac 21:31.
Definite, c. art.;
preceding subst.: Mt 4:23, 24, Lk 8:39, I Co 12:17, al.;
ὅλος, -7, -ov, Sept. for 3, [fr. Pind. (Hom.) down], whole, (all): with an anarthrous subst. five [six] times in the N. Τ᾽, viz. ὅλον ἄνθρωπον, Jn. vii. 23; ἐνιαυτὸν ὅλον, Acts Xi. 26; ὅλη ἱΙερουσαλήμ, Xxi. 31; διετίαν ὅλην, XXViii. 30; ὅλους οἴκους, Tit. i. 11; [to which add, δὲ ὅλης νυκτός, Lk. ν. ὅ LT Tr WH]. usually placed before a substantive which has the article: ὅλη ἡ Γαλιλαία, Mt. iv. 23; ὅλη ἡ Συρία, 24; καθ᾽ ὅλην τὴν πόλιν, Lk. viii. 39; ὅλον τὸ σῶμα, Mt. ν. 29 sq.; vi. 22. sq.; Lk. xi. 34; 1 Co. xii. 17; Jas. iii. 2, ete.; [ὅλη ἡ ἐκκλησία, Ro. xvi. 23 LT Tr WH); ὅλην τ. ἡμέραν, Mt. xx. 6; Ro. viii. 36; ὅλος ὁ νόμος, Mt. xxii. 40; Gal. v. 3; Jas. ii. 10; ἐν ὅλῃ τῇ καρδίᾳ cov, Mt. xxii. 37; ἐξ ὅλης τ. καρδίας σου, Mk. xii 80, and many other exx. it is placed after a substantive which has the article [W. 131 (124) note; B. § 125, 6]: ἡ πόλις ὅλη, Mk. i. 33; Acts xix. 29 [Ree.]…
Read the full entry →ὅλος. P Grenf II. 773° (iti/iv a.D.) (= Selections, p. 121) τῆς ὅλης δα[πά]νης, “the whole outlay,” P Oxy VI. 903* (iv/A.D.) ἐπὶ ὅλας ἑ[πτ]ὰ ἡμέρας, ‘for seven whole days,” and Priéene 112°5 (after B.c. 84) διὰ τοῦ χειμῶνος ὅλου, «ἐ during the whole winter”’ (cf. Lk 5°). See also P Thead 351 (A.D. 299), where, at the end of a deed of sale, the vendor announces—typaa τὰ ὅλα. With the use of ὅλος in Jn 9*4, 131°, we may compare P Fay 1198 (c. A.D. 100) χόρτον σαπρὸν καὶ ὥλον (1. ὅλον) λελυμένον, ‘rotten hay, the whole of it decayed” (Edd.). Other exx. are P Tebt I. 3315 (B.C. 112) (= Selections, p. 31), where the instructions for the entertainment of a Roman visitor are summed up in the words—rd δ᾽ ὅλον ἐπὶ πάν[των] τὴν μεγίστην…
Read the full entry →ὅλος (holos) — all.
ὅλος, η, ον,
Ionic dialect οὖλος, η, ον, as in [Refs 8th c.BC+] (compare ἡμι-ολίας [Refs 5th c.BC+]; ὅλως uncertain in [Refs 6th c.BC+]:—whole, entire, complete in all its parts, of persons and things, ἄρτος οὖλος a whole loaf, [Refs 8th c.BC+]; μηνὶ δ᾽ ἄρ᾽ οὔλῳ in a whole month, [Refs]; οὖλος ὁρᾷ, οὖλος δὲ νοεῖ, οὖλος δέ τ᾽ ἀκούει (i.e. ὁ θεός) [Refs 6th c.BC+]; ὅλος ἑσπέρας ὀφθαλμός, i.e. the full moon, [Refs 5th c.BC+]; ὁ ὅ. χρόνος[Refs 5th c.BC+]; ἐπ᾽ ὤμοις ὅλην πόλιν φέρων a whole city, [Refs 5th c.BC+]; πόλεις ὅλαι whole, entire cities, [Refs 5th c.BC+]; ὅλη ἡ πόλις, the city as a whole, [Refs]; ὅλους ποιητὰς ἐκμανθάνειν learn whole poets by heart, [Refs] substantive, τῆς ἡμέρας ὅλης in the course of the whole day, [Refs 5th c.BC+]; ὅλην τὴν νύκτα or τὴν νύκτα ὅλην, [Refs 5th c.BC+]: less frequently between Article and substantive, τὸν ὅ. ἀμφὶ…
Read the full entry →ὅλος
holos
a primary word; "whole" or "all", i.e. complete (in extent, amount,
time or degree), especially (neuter) as noun or adverb:--all,
altogether, every whit, + throughout, whole.
ὅλος, η, ον
Adj
all, the whole, entire
ὅλος holos 109x
all, whole, entire, Mt. 1:22; 4:23, 24
Adj-GSN — Adjective · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
A-GSN Part of Speech: Adjective Case: Genitive Number: Singular Gender: Neuter
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
115 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 108 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 98 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.
εἰ δὲ τὸ μέρος εἰκὼν εἰκόνος [δῆλον ὅτι] καὶ τὸ ὅλον εἶδος, σύμπας οὗτος ὁ αἰσθητὸς κόσμος, εἰ μείζων τῆς ἀνθρωπίνης ἐστίν, μίμημα θείας εἰκόνος, δῆλον ὅτι καὶ ἡ ἀρχέτυπος σφραγίς, ὅν φαμεν νοητὸν εἶναι κόσμον, αὐτὸς ἂν εἴη [τὸ παράδειγμα, ἀρχέτυπος…
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
καὶ πάλιν ἐν ἑτέρῳ προφήτῃ λέγει: Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθῆ καὶ ἀντιλέγοντα ὁδῷ δικαίᾳ μου.
σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον· γείτονες ὅλης τῆς γῆς· νότου γῆ Πατοῦτος τοῦ Ψεμμώνθου βορρᾶ γῆ Φαμούνιος ἀπηλιώτου κοιλὰς διῶρυξ καλούμενος
ἑνὶ ἐν κώμῃ Ἡρακλείᾳ Θεμίστου μερίδος καὶ τελέσειν εἰς τὸν τῆς ὠνῆς λόγον ὑπὲρ ὅλου τοῦ ἐνιαυτοῦ ἀργυρίου δραχμὰς ὀγδοήκοντα ὀβολοὺς ὀγδοήκοντα σύνπαντι λόγῳ, ὧν καὶ τὴν διαγραφὴν ποιήσω
Ἡρακλείᾳ τῆς Θεμίστου μερίδος ἐνεργὸν ἐξηρτισμένον ἅπασι σὺν τοῖς οὖσι χρηστηρίοις πᾶσι, φόρου τοῦ ὅλου ἐνιαυτοῦ ἐλαίου ῥαφανίνου κεραμίων ἑπτὰ θάλλου Εἰσίοις ἡμιχόου καὶ Ἀμεστεσίοις χοὸς ἔτι δὲ καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
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 ἔθνος (i.e., *ethnos*) refers to a multitude or a nation, often distinguished from the Jewish people. It can denote a company of individuals or animals and is frequently used in the New Testament to refer to Gentiles or non-Jews. The term appears in various contexts, including Acts and Matthew, where it highlights the distinction between Jews and other nations.
ἔθνος, -ους, τό; 1. a multitude (whether of men or of beasts) associated or living together ; a company, troop, swarm: ἔθνος ἑταίρων, ἔθνος ᾿Αχαιῶν, ἔθνος λαῶν, Hom. 1]. ; ἔθνος μελισσάων, 2,87; μυιάων ἔθνεα, ib. 469. 2. α multitude of individuals of the same nature or genus, (τὸ ἔθνος τὸ θῆλυ ἢ τὸ ἄρρεν, Xen. oec. 7, 26): πᾶν ἔθνος ἀνθρώπων, the human race, Acts xvii. 26 [but this seems to belong under the next head]. 3. race, nation: Mt. xxi. 43; Acts x. 35, ete.; ἔθνος ἐπὶ ἔθνος, Mt. xxiv. 7; ΜΚ. xiii. 8; οἱ ἄρχοντες, of βασιλεῖς τῶν ἐθνῶν, Mt. xx. 25; Lk. xxii. 25; used [in the sing.] of the Jewish people, Lk. vii. δ; xxiii. 2; Jn. xi. 48, 50-53; xviii. 35; Acts x. 22; xxiv. 2 (3), 10; xxvi. 4; xxviii. 19. 4. (ra) ἔθνη, like 0127 in the O. T., foreign nations not worshipping the true God, pagans, Gentiles, [ οἴ. Trench § xeviii.]: Mt. iv. 15 (Γαλιλαία τῶν ἐθνῶν), vi. 32; [3 Jn. 7…
Read the full entry →ἔθνος. Hicks in CR i. p. 42f. has shown that ‘‘ Hellenic life found its normal type in the πόλις, and barbarians who lived κατὰ κώμας or in some less organised form were ἔθνη,᾽᾿ and that similarly in the LXX and NT ἔθνος ‘‘ describes the pagan world, outside the Jewish Church,’’ but occasionally stands for the λαός itself, as in Ac 107%, 2477 α΄. In an Impenial rescript of a.p. 198-201 we have a good example of the word = ‘‘ province’ —P Oxy VII. 1020° ᾧ ἡγούplevos] τοῦ ἔθνους τὸν ἀγῶνα τῆς ἀφέσεως ἐκδικ[ήσει, “the praefect of the province shall decide the suit for release” (Ed.): cf. P Strass I. 2219 (iii/A.p.) διατάξεις εἰσὶν τῶν κυρίων περὶ τῶν ἐν τοῖς ἔθνεσιν οἰκούντων, where the editor understands by ἔθνη, ‘“‘provinctae populé Romani,” and the exx. from Greek writers of this usage in Magie p. 59, dA7chzv i. p. 66: see also Deissmann Pax/, p. 100. In the edict regarding the aurum…
Read the full entry →ἔθνος (ethnos) — Gentiles.
ἔθνος, εος, τό:
(ϝέθνος,[Refs 8th c.BC+]: - number of people living together, company, body of men, ἑτάρων ἔ., ἔ. ἑταίρων, band of comrades, [Refs 8th c.BC+]; ἔθνος λαῶν host of men, [Refs]; of particular tribes, Αυκίων μέγα ἔ. [Refs 8th c.BC+]; of animals, ἔ. μελισσάων, ὀρνίθων, μυιάων, swarms, flocks, etc., [Refs 8th c.BC+]; ἔ. ἀνέρων, γυναικῶν, [Refs 5th c.BC+]; ἔ. βρότεον, θνατόν, [Refs]; ἔ. τόδε, of the Erinyes, [Refs 4th c.BC+]
2. after [Refs 8th c.BC+], nation, people, τὸ Μηδικὸν ἔ. (γένος being a subdivision of ἔθνος) [Refs 5th c.BC+]; ἔ. ἠπειρογενές, μαχαιροφόρον, [Refs 5th c.BC+]
ἔθνος
ethnos
probably from 1486; a race (as of the same habit), i.e. a tribe;
specially, a foreign (non-Jewish) one (usually, by implication,
pagan):--Gentile, heathen, nation, people.
see GREEK for 1486
ἔθνος, ους, τό
n.n.
a race, people, the Gentiles
ἔθνος ethnos 162x
a multitude, company, Acts 17:26; 1 Pet. 2:9; Rev. 21:24; a nation, people, Mt. 20:25; 21:43; pl. ἔθνη, from the Hebrew, nations or people as distinguished from the Jews, the heathen, Gentiles, Mt. 4:15; 10:5; Lk. 2:32
ἔθνος ἔθνος, εος, ἔθω a number of people accustomed to live together, a company, body of men, Il., etc.; ἔθνος λαῶν a host of men, id. Il.; also of animals, swarms, flocks, id. Il., Soph.
after Hom., a nation, people, Hdt., etc.:—in NTest. τὰ ἔθνη the nations, Gentiles, i. e. all but Jews and Christians.
a special class of men, a caste, tribe, Plat., Xen.
sex, id. Xen.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
164 occurrences in the New Testament, rendered 11 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 162 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 509 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.
ἐπειδὴ γὰρ πορεύεται ἡ ὑπομονητικὴ ψυχὴ Ῥεβέκκα πυθέσθαι παρὰ θεοῦ, ἀποκρίνεται αὐτῇ, ὅτι „δύο ἔθνη ἐν τῇ γαστρί σού ἐστι, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι“ (Gen.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
λάβε πάλιν: Ἰδού, λέγει κύριος, πάντα τὰ ἔθνη ἀπερίτμητα ἀκροβυστίαν, ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίας.
ὁ κύριος ἡμῶν … τοῦτο τὸ ἔθνος … λομενον πυ … εισθαι πρ … … ἐντολῆς … … εἰδῶσι ἔτους κϛ
ἀδελφῇ … χαίρειν. … μικρὸν παιδίον … ς φοινίκων … αν αὐτὸν ὡς … ἔθνη κoινὰν … μηχανῶν ἢ ἐρι… ἐπεὶ γὰρ χρείαν σου ἔχω … ἀσπάσασθαι. ἀπο
ἀπολαβεῖν σε τὴν νομὴν τῶν χωρὶς συνβάσεως κατεχομένων πρὸς βίαν χωρίων ὁ ἡγούμενος τοῦ ἔθνους κελεύσει … … θαλγη Ἀμβρήλου διὰ Ἀβδομάνχου υἱοῦ. ἀργύριον γυναῖκες δανίζεσθαι καὶ ὑπὲρ ἄλλων
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
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 Ἰουδαῖος (ioudaios) means 'Jew' and is derived from the name Judah. It refers to a person of Jewish descent or belonging to the Jewish race, covering both men and women. In the New Testament, it is used to describe Jewish individuals, Jewish Christians, and the Jewish people as a whole, often in contexts of conflict with early Christians.
Ἰουδαῖος, -αία, -αῖον
(< Ἰούδας),
Jewish: ἀνήρ, Ac 10:28 22:3; ἄνθρωπος, Ac 21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jo 3:22; χώρα, Mk 1:5. Substantively,
᾿Ιουδαῖος, -aia, -atov, (Ἰούδα), [ Aristot. (in Joseph. ce. Ap. 1, 22, 7 where see Miiller), Polyb., Diod., Strab., Plut., al.; Sept.; (cf. Soph. Lex. s. v.)], Jewish ; a. joined to nouns, belonging to the Jewish race: avnp, Acts x. 28; xxii 8, (1 Mace. ii. 23); ἄνθρωπος, Acis xxi. 89; ψευδοπροφήτης, Acts xiii. 6; ἀρχιερεύς, Acts xix. 14 ; γυνή, Acts XVi. 1; xxiv. 24; γῆ, Jn. 111. 22; χώρα, Mk.i.d. b. without a noun, substantively, Jewish as respects birth, race, religion; aJew: Jn. ἵν. 9; Acts xviii. 2, 24; Ro. ii. 28 sq.; plur., Rev. ii. 9; iii. 9; οἱ ᾿Ιουδαῖοι (07377), before the exile citizens of the kingdom of Judah; after the exile all the Israelites [ef. Wright in B.D. 8. v. Jew]), the Jews, the Jewish race: Mt. ii. 2; xxvii. 11, 29; Mk. vii. 3; xv. 2; Jn. ii. 6; iv. 22; ν. 1; xviii. 33, ete.; ᾿Ιουδαῖοί τε καὶ Ἕλληνες, Acts xiv. 1; xviii. 4; xix. 10; 1 Co. i. 24; Ἰουδαῖοί re καὶ…
Read the full entry →Ἰουδαῖος (Ioudaios) — Jew.
Ἰουδαῖος, ὁ,
a Jewish man: Ἰουδαία, a Jewish woman; ἡ Ἰουδαία (i.e. γῆ) “Judaea”: —Ἰουδα-ϊκός, ή, όν, “Jewish”, [LXX] adverb -κῶς [NT+1st c.AD+]
Ἰουδαῖος
Ioudaios
from 2448 (in the sense of 2455 as a country); Judaean, i.e. belonging
to Jehudah:--Jew(-ess), of Judaea.
see GREEK for 2448
see GREEK for 2455
Ἰουδαῖος, αία, αῖον
Adj
Jewish
Ἰουδαῖος Ἰουδαῖος, ὁ, a Jew: Ἰουδαία, a Jewess; ἡἸουδαία (sub. γῆ), Judaea.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
195 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 194 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 51 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.
Μωυσέως τοῦ κατὰ μέν τινας νομοθέτου τῶν Ἰουδαίων, κατὰ δέ τινας ἑρμηνέως νόμων ἱερῶν, τὸν βίον ἀναγράψαι διενοήθην, ἀνδρὸς τὰ πάντα μεγίστου καὶ τελειοτάτου, καὶ γνώριμον τοῖς ἀξίοις μὴ ἀγνοεῖν αὐτὸν ἀποφῆναι.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις εἴτε ἐν…
ὥρας τῇ α τοῦ Τυβὶ τοῦ ιζ ἔτους Τιβερίου Καίσαρος Σεβαστοῦ καταπεριστάς με Σαμβᾶς Ἰουδαῖος τῶν ἀπὸ Κερκεθουήρεως καταγεινόμενος ἐν … Τεβτύνει vestiges πληγὰς … καὶ ἐτραυμάτισέν με
β ἔτους Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος Παχὼν τιμῆς δερμάτων γ διὰ Σακολάου Ἰουδαίου δραχμαὶ ιβ … … ὁμοίως Ἰσάκι Ἰουδαίωι διὰ Πουωρέως Παβῶτος … … δραχμαὶ η
τὸ ἀπόχυμα Ἰσᾶτος καὶ παραλάβωμεν τὸ ἐλάδιον λοιπὸν ἐὰν δόξῃ σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν
χρηματίζω (chrematizo) means to transact business or negotiate, often related to financial dealings. It also encompasses consulting or deliberating, especially in the context of divine communication, where it signifies receiving divine instructions or warnings, as seen in Matthew 2:12 and Hebrews 12:25. The word can also refer to assuming a name or title, as noted in Acts 11:26 and Romans 7:3.
χρηματίζω
(< χρῆμα),
[in LXX: Je 33 (26):2 36 (29):23 37 (30):2 43 (36):2, 4 A (דּבר pi.), 32:16 (25:30) (שׁאג), III Ki 18:27, Jb 40:3 (8) * ;]
to transact business, hence, to consult, deliberate (Thuc., Dem., al.); hence in later writers,
to make answer (esp. of offcial pronouncements by magistrates, etc.; in π. of the royal reply to an ἔντευξις, q.v.; cf. Deiss., BS, 122); of an answer by an oracle (Diod., Plut., al.); in FlJ, LXX and NT, of divine communications, to instruct, admonish, warn: pass. (Bl., § 54, 3), Mt 2:22, He 8:5 11:7 12:25; c. inf. (Bl., § 69,4; 70, 3; 72, 5), Mt 2:12, Lk 2:26, Ac…
χρηματίζω ; fut. χρηματίσω (Ro. vii. 3 [οἵ B. 37 (33)]; in Grk. writ. everywh. the Attic «4, so too Jer. xxxii. 16 (xxv. 30); xxxiii. (xxvi.) 2); 1 aor. ἐχρημάτισα; pf. pass. κεχρημάτισμαι; 1 aor. pass. ἐχρηματίσθην; (χρῆμα business); in prose writ. fr. Hdt. down; 1. to transact business, esp. to manage public affairs ; to advise or consult with one about public affairs; to make answer to those who ask advice, present inquiries or requests, ete. 3 used of judges, magistrates, rulers, kings. Hence in some later Grk. writ. 2. to give a response to those consulting an oracle (Diod. 3, 6; 15, 10; Plut. mor. p- 435 ce. [i. 6. de defect. oracc. 46]; several times in Leian.); hence used of God in Joseph. antt. 5, 1, 14; 10, 1. 3; 11, 8, 4; univ. (dropping all ref. to a previous consultation), to gre a divine command or admonition, to teach from heaven, [(Jer. xxxii. 16 (xxv. 80))]: with 8.…
Read the full entry →χρηματίζω, (1) ‘‘ negotiate,” ‘transact business’’: P Lille I. 265 (iii/B.c.) ἐξέσται ἡμᾶς λαβεῖν καὶ χρηματίσασθ[αι τὴν] Tapa τοῦ βασιλικοῦ χορηγίαν, and 74.8 where the same verb = ‘‘assign,’’ ‘‘distribute,’’ P Oxy XII. 14798 (late i/B.C.) ἀφ᾽ οὗ κεχώρισαι τῇ tS [κ]εχρημάτικεν Σαβεῖνος, **since you went away on the 16th, Sabinus has been acting in the business” (Edd.), P Ryl II. 1652 (A.p. 266) ᾿Ιουλιανῇ . . χρηματιζούσῃ χωρὶς [κυρίου, and P Oxy IX. 1199? (iii/A.pD.) Αὐρηλίας χρηματιζούση ς) δικαίῳ τέκνων, ““Αὐγο]ϊα acting in virtue of her children” (sc. without a guardian), (2) ‘‘take a name from,” ‘‘am called,” as in Ac 1178, Rom 7%, so frequently in the phrase ὡς χρηματίζει following a description, e.g. P Oxy 11. 268? (a.p. 58) παρὰ ᾿Αμμωναρί[ο]υ τῆς ᾿Αμμω[νί]ου. .. as... χρηματί[{]εἰ, ‘from Ammonarion, daughter of Ammonius, and however else she is described,” and P Ry] II. 1103…
Read the full entry →χρηματίζω (chrēmatizō) — to announce.
χρημᾰτ-ίζω,
future -ίσω[NT], Attic dialect χρημᾰτ-ιῶ [Refs 4th c.BC+]: perfect κεχρημάτικα [Refs 4th c.BC+]: (χρῆμα):—Prose Verb, negotiate, have dealings, especially in money matters (in this sense mostly middle (see #11)), [Refs 5th c.BC+]
2. of public assemblies, deliberate, περὶ Εὐριπίδου ὅ τι χρὴ παθεῖν [Refs 5th c.BC+]; of presiding officers, conduct business, Decrees cited in [Refs 4th c.BC+]; of the βουλή, [Refs 4th c.BC+]
2. b with dative, transact business with, τῇ βουλῇ, τῷ δήμῳ, [Refs 5th c.BC+]; negotiate with, πόλεσι περὶ φιλίας [Refs 5th c.BC+]; ἰδίᾳ χ., of intriguing persons, [Refs 4th c.BC+]:—middle,[Refs 5th c.BC+]
3. give audience to, πρεσβευταῖς [Refs 2nd c.BC+]
χρηματίζω
chrematizo
from 5536; to utter an oracle (compare the original sense of 5530),
i.e. divinely intimate; by implication, (compare the secular sense of
5532) to constitute a firm for business, i.e. (generally) bear as a
title:--be called, be admonished (warned) of God, reveal, speak.
see GREEK for 5536
see GREEK for 5530
see GREEK for 5532
χρηματίζω
v.
I warn, am publicly called
χρηματίζω chrēmatizō 9x
to have dealings, transact business; to negotiate; to give answer on deliberation; in NT to utter a divine communication, Heb. 12:25; pass. to be divinely instructed, receive a revelation or warning from God, Mt. 2:12, 22; Lk. 2:26; Acts 10:22; Heb. 8:5; 11:7; intrans. to receive an appellation, Acts 11:26; Rom. 7:3*
χρηματίζω χρημα^τίζω, χρῆμα to negotiate, transact business, have dealings, esp. in money matters (though this sense is mostly confined to the Mid.), Thuc., Isocr.
to consult, deliberate, Dem., Aeschin.
to give audience to, to answer after deliberation, τινί Xen.; τινὶ περί τινος Thuc.
of an oracle, to give a response to those who consult it, Plut.:—Pass. to receive an answer or warning, NTest.; ἦν αὐτῷ κεχρηματισμένον a warning had been given him, id. NTest.
Mid. χρηματίζομαι, fut. attic -ιοῦμαι: perf. κεχρημάτισμαι:— to negotiate or transact business for oneself, to make money, Thuc., Plat.; χρ. χρήματα Xen.
generally, to transact business, have dealings, hold conference with, τινι Hdt.
c. acc. rei, χρηματίζεσθαι τὸ νόμισμα to traffic in money, Arist.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
9 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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
ἐγὼ γὰρ ἀπὸ τοῦ κρείττονος, τῆς ἐν ἐμαυτῷ διανοίας, χρηματίζω, καθ’ ἣν παρεσκεύασμαι βιοῦν ὀλίγα φροντίζων τοῦ θνητοῦ σώματος, ὃ κἂν ὀστρέου δίκην περιπεφυκὸς ἐπηρεάζηται πρός τινων, ἀφειμένον τῶν ἔνδον δεσποτῶν τε χαλεπῶν καὶ δεσποινῶν, οὐκ…
καὶ ὅσοι δʼ ἂν φύγωσιν εἰς τὸ ἱερὸν τὸ ἐν Ἱεροσολύμοις καὶ εἰς τὰ ἀπʼ αὐτοῦ χρηματίζοντα ἢ βασιλικὰ ὀφείλοντες χρήματα ἢ διʼ ἄλλην αἰτίαν, ἀπολελύσθωσαν οὗτοι καὶ τὰ ὑπάρχοντα αὐτοῖς σῶα ἔστω.
r Demotic ἔτους ιη Καίσαρος Παῦνι ιβ, κεχρημάτισται διὰ Ἡρώδου συναλλαγματογράφου … α … Πακῆμις Πακήμιος τῶν ἀπὸ Ἱερας τῆς Πολέμωνος μερίδος
πεντακοσίας τεσσαράκοντα, δραχμαὶ φμ. ἔτους δ Τιβερίου Καίσαρος Σεβαστοῦ, Φαρμοῦθι ιη. Ἀμφῶν ἐδεξάμην ὡς κεχρημάτισται, καὶ μετεθέμην Ὀνησικράτῃ τραπεζίτῃ Πτεροφόρου ἀργυρίου δραχμὰς πεντακοσίας τεσσαράκοντα, γίνονται δραχμαὶ φμ.…
σύν ἑτέρῳ τρυγῶντας ἐλᾶν. διὸ ἀξιῶ ἀχθῆναι αὐτὸν ἐπὶ σέ. Λιμναῖος Λιμναίου καὶ ὡς χρηματίζω ἐπιδέδωκα τὸ προκίμενον ὑπόμνημα. ἔτους τετάρτου Αὐτοκράτορος Καίσαρος Οὐεσπασιανοῦ Σεβαστοῦ Φαῶφι α.
The Greek word ὑπό (hupo) is a preposition meaning 'under' and can take the genitive, dative, or accusative case. Its primary uses include indicating physical position, agency, and subjection, as seen in various New Testament passages like Matthew 1:22 and Romans 6:14. The word can express both literal and metaphorical meanings, such as being under someone's influence or authority.
ὑπό (before smooth breathing ὑπ’, Mt 8:9b, Lk 7:8b; before rough breathing ὑφ’, Ro 3:9; on the neglect of elision in Mt, Lk, ll. c.a, Ga 3:22, v. WH, App., 146; Tdf., Pr., iv),
prep. c. gen., dat. (not in NT), acc.
C. gen., primarily of place, under, hence, metaph., of the efficient cause, by: after passive verbs, c. gen. pers., Mt 1:22, Mk 1:5, Lk 2:18, Jo 14:21, Ac 4:11, I Co 1:11, Read the full entry →
ὑπό (i. 6. Lat. sub [Curtius § 393]), prep., under, in prof. auth. used with the gen. dat. and ace., but in the N. T. with the gen. and ace. only. [On the use and the omission of elision with it before words beginning with a vowel, see WH. App. p. 146°; Tdf. Proleg. p. iv. (addenda et emendanda).] I. with the Genitive (cf. W. 364 (342), 368 sq. (346) ; B. § 147, 29), it is used 1. prop. in a local sense, of situation or position under something higher, as ὑπὸ χθονός, often fr. Hom. down; ὁ ἐπὶ γῆς καὶ ὑπὸ γῆς χουσός, Plat. lege. 5 p. 728 a.; hence 2. metaph. of the efficient cause, as that under the power of which an event is conceived of as being; here the Lat. uses a or ab, and the Eng. by; thus a. after passive verbs,—with the gen. of a person: Mt. i. 22; ii. 15sq-; Mk.i.5; 11. 8; [viii. 31 LT Tr WH]; Lk.ii.18; [vi. 18 Ree.]; Jn.x. 14 RG; xiv. 21; Acts iv.11; xv. 4; [xxii. 30 LT Tr…
Read the full entry →ὑπό (hupo) — by/under: by.
ὑπό [ῠ],
preposition with genitive, dative, and accusative: Aeolic dialect ὐπά [Refs 7th c.BC+]; Boeotian dialect ὑπά Ἀρχ.Δελτ. [Refs 5th c.BC+]; Ionic dialect ηυπύ only in [Refs 5th c.BC+] ὁπύ [Refs 4th c.BC+]; in Epic dialect ὑπαί (also [Refs 5th c.BC+]: this is found in [Refs 8th c.BC+] only six times as a well-attested reading (ὑ. πόδα [Refs 8th c.BC+]; elsewhere (before λ ν ρ ϝ) it is weakly attested as see l. for ὑπὸ (?~X ¯), e.g. ποσσὶ δ᾽ ὑπὸ (variant{ὑπαὶ}) λιπαροῖσι [Refs 8th c.BC+]; but ὑπαὶ νεφέων is given by most codices in [Refs 8th c.BC+]; it is not frequently in Trag. Poets, [Refs 5th c.BC+] (ὕπο) cf. Sanskrit úpa 'towards, near to, etc.', Gothic uf 'under'.)
__A WITH GENITIVE,
ὑπό
hupo
a primary preposition; under, i.e. (with the genitive case) of place
(beneath), or with verbs (the agency or means, through); (with the
accusative case) of place (whither (underneath) or where (below) or
time (when (at)):--among, by, from, in, of, under, with. In the
comparative, it retains the same general applications, especially of
inferior position or condition, and specially, covertly or moderately.
ὑπό
Prep.
by, under, about
ὑπό hypo 220x
(1) gen., under; hence, used to express influence, causation, agency; by, Mt. 1:22 freq.; by the agency of, at the hands of, 2 Cor. 11:24; Heb. 12:3. (2) acc., under, with the idea of motion associated, Mt. 5:15; under, Jn. 1:49; 1 Cor. 10:1; under subjection to, Rom. 6:14; 1 Tim. 6:1; of time, at, about, Acts 5:21
ὑπό epic ὑπαί before δ, π from under, by, c. gen. under, c. dat., towards c. acc.
Lat. sub, prep. with gen., dat. and acc.
WITH GEN.,
of Place, from under, ῥέει κρήνη ὑπὸ σπείους Od.: of rescuing from under another's power, after the Verbs ἐρύεσθαι, ἁρπάζειν, Il.; ἵππους λῦσαν ὑπὸ ζυγοῦ they loosed the horses from under the yoke, Hom.
under, beneath, μοχλὸν ὑπὸ σποδοῦ ἤλασα thrust the bar in under the embers, Od.; ὑπὸ στέρνοιο τυχήσας having hit him under the breast, Il.; ὑπὸ χθονός Hom., etc.
of the Agent, with pass. Verbs, by, Lat. a or ab, ὑπό τινος δαμῆναι Il.; ὑφ᾽ ἑαυτοῦ by one's own action, i.e. of oneself, Thuc.; so also, with neut. verbs, φεύγειν ὑπό τινος, i. e. to flee before him, Il.; ἔπαινον ἔχειν ὑπό τινος…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
227 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 219 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 174 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἄρδεται δʼ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ
ἑαυτῆς οἰκείου Θοτσύτου Ἐριενούπιος ὡς ἐτῶν μ μέσος ὑποκόκκινος ἀπὸ τῆς ἐωνημένης παρʼ αὐτῆς ὑπὸ Πετεαρσεμθέως τοῦ Πανοβχούνιος τετάρτης μερίδος ἀμπελῶνος συνφύτου καὶ τῶν φυομένων δένδρων καὶ πέμπτον μερίδος
Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν νε καὶ οἱ τούτου υἱοὶ ἀπὸ τῆς πεπραμένης αὐτοῖς ὑπὸ Πετεαρσεμθεία Πανοβχούνιος γῆς σιτοφόρου ἐν τῷ περὶ Παθύρειν πεδίωι ἄρουρης μιᾶς , ἧς γείτονες
The Greek word ἄγγελος (transliterated as aggelos) means 'messenger' and is often used to refer to a divine messenger or angel. It is derived from the verb ἀγγέλλω (to announce). In the New Testament, it encompasses both heavenly beings sent by God and human messengers, with interpretations varying regarding its use in specific contexts, such as in Revelation where it may refer to church leaders or guardian angels.
ἄγγελος, -ου, ὁ,
[in LXX chiefly for מַלְאָךְ;]
a messenger, one sent: Mt 11:10, Ja 22:25.
As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Lk 1:11, or to execute them, as Mt 4:6. The ἄ. in Re 1:20 2:1, al., is variously understood as
a messenger or delegate,
a bishop or ruler,
a guardian angel,
the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, s.v.; Cremer, 18; MM, VGT, s.v.)
ἄγγελος, -ου, ὁ, 1. a messenger, envoy, one who is sent: Mt. xi. 10; Lk. vil. 24, 27; ix. 52; Mk. i. 2; Jas. li. 25. [Fr. Hom. down. ] 2. In the Scriptures, both of the Old Test. and of the New, one of that host of heavenly spirits that, according alike to Jewish and Christian opinion, wait upon the monarch of the universe, and are sent by him to earth, now to execute his purposes (Mt. iv. 6, 11; xxviii. 2; Mk.i. 13; Lk. xvi. 22; xxii. 43 [L br. WH reject the pass.]; Acts vii. 35; xii. 23; Gal. iii. 19, ef. Heb. i. 14), now to make them known to men (LK. i. 11, 26, ii. 9 sqq.; Acts x. 3; xxvii. 23; Mt. i. 20; ii. 13; xxviii. 5; Jn. xx. 12 sq.); hence the frequent expressions ἄγγελος (angel, messenger of God, 3x90) and ἄγγελοι κυρίου or ayy. τοῦ θεοῦ. They are subject not only to God but also to Christ (Heb. i. 4 sqq.; 1 Pet. iii. 22, ef. Eph. i. 21; Gal. iv. 14), who is described as…
Read the full entry →ἄγγελος. In Sy// 51271, a dialect inscr. of ii/B.c. from Calymna, ἄγγελοι are envoys whose names are given. The word is used in the sense of ‘‘intermediary” (cf. Gal 319) in Sy// 122” (iv/B.C.) ὀμόσαι δ] ἀγγέλλων. For the presumably Christian ‘‘angel” inscriptions from Thera see Deissmann LAE, Ῥ. 279 with accompanying facsimile, and the paper “It is his Angel” (J. H. M.) in 71.5 1902, p. 519 f. Add (from Cronert) 7G XII. iii. 933. In Archzv iii. p. 445, No. 67, is published a Greek inscription from Assouan of the time of M. Aurelius, which begins—MeyaAy τύχῃ τοῦ [θε]ο[ῦ. . . τ]ῶν ἀνγέλων τῆς [ἱ]ερεί[ας] : cf. alsop. 451 No. 94 (time of Diocletian), Ὑπὲρ εὐχῆς τῶν ἀνγέλων ’Epeonvol ἀνέθηκαν | κτὰ. Οἱ ἄγγελοι θεοῦ, as in 1 Tim 54, occurs in the extremely interesting Jewish inscription Sy// 816'° κύριε Oo | πάντα ἐ[φ)ορῶν kal οἱ ἄνγελοι θεοῦ. Dittenberger assigns it to i/A.D. and yet…
Read the full entry →ἄγγελος (angelos) — angel.
ἄγγελος, ὁ, ἡ,
messenger, envoy, [Refs 8th c.BC+] — proverbial, Ἀράβιος ἄ., of a loquacious person, [Refs 4th c.BC+]
2. generally, one that announces or tells, e.g. of birds of augury, [Refs 8th c.BC+]; Μουσῶν ἄγγελος, of a poet, [Refs 6th c.BC+]; ἄ. ἄφθογγος, of a beacon, [Refs 6th c.BC+]; of the nightingale, ὄρνις.. Διὸς ἄ. [Refs 5th c.BC+]
3. angel, [LXX+NT+1st c.AD+]
4. in later philosophical, semi-divine being, ἡλιακοὶ ἄ.[Refs 4th c.AD+] in R.2.243 K.; ἄ. καὶ ἀρχάγγελοι[Refs 5th c.AD+]: also in mystical and magical writings, [Refs 2nd c.AD+]
II. title of Artemis at Syracuse, [Refs 5th c.AD+]
ἄγγελος (angelos) — angel: messenger.
ἄγγελος, ὁ, ἡ,
ἄγγελος
aggelos
from aggello (probably derived from 71; compare 34) (to bring
tidings); a messenger; especially an "angel"; by implication, a
pastor:--angel, messenger.
see GREEK for 71
see GREEK for 34
ἄγγελος, ου, ὁ
n.m.
an angel, messenger
ἀγγέλλω angellō 1x
to tell, to announce, Jn. 20:18*
ἄγγελος a messenger, envoy, Hom., Hdt., attic
generally, one that announces, of birds of augury, Il.; Μουσῶν ἄγγελος, of a poet, Theogn.; Διὸς ἄγγ., of the nightingale, Soph.; c. gen. rei, ἄγγ. κακῶν ἐμῶν id. Soph.
a divine messenger, an angel, NTest.
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
an'-jel (mal'akh; Septuagint and New Testament, aggelos):
I. DEFINITION AND SCRIPTURE TERMS
II. ANGELS IN OLD TESTAMENT
1. Nature, Appearances and Functions
2. The Angelic Host
3. The Angel of the Theophany
III. ANGELS IN NEW TESTAMENT
1. Appearances
2. The Teaching of Jesus about Angels
3. Other New Testament References
IV. DEVELOPMENT OF THE DOCTRINE
V. THE REALITY OF ANGELS
LITERATURE
I. Definition and Scripture Terms.
The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1Ki 19:2; Lu 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers…
Angel
A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17;
The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the…
184 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 176 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 119 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.
„ὁ θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου Ἀβραὰμ καὶ Ἰσαάκ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητος ἕως τῆς ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα“ (Gen.
πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν·
ἀλλὰ καὶ ἡ περιτομή, ἐφ̓ ᾗ πεποίθασιν, κατήργηται, περιτομὴν γὰρ εἴρηκεν οὐ σαρκὸς γενηθῆναι: ἀλλὰ παρέβησαν, ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς.
τὸ ἐφόδιον, ὅπως ἂν ἀνακομισθῶ πρὸς αὐτὸν καὶ μὴ δοκῆι με αὐτοῦ καταρρᾳθυμεῖν. καὶ ἄγγελόν μοι ἀπέστειλε καλῶν με. σὺ οὖν μοι τί συντάσσεις; εὐτύχει.
τὸν σταχθέντα ἐνιαύσιον χρόνον· καὶ ἐμοῦ ται τε Κορνηλίου ἀποπληρώσαντος καθʼ ὁμοιότητα καὶ ἐγὼ ἀγγελῶ τὸν ὁμογνήσιον σοῦ ἀδελφὸν Διόσκορον τῷ ἑξῆς ἔτει ἐκτελοῦντα καὶ αὐτὸν τὸν αὐτὸν ἐνιαύσιον
α … ατερα … α … ω … ταύταις ταῖς φωναῖς ἐχρήσατο ὁ ἄγγελος τοῦ θεοῦ μου ὁ ῥυσάμενός με ἐκ πάντων τῶν κακῶν μου. διό, γνήσιε τέκνον
The Greek word ἅγιος (i.e., *hagios*) means holy or sacred, derived from a root indicating reverence. It refers to things and places dedicated to God, such as temples, and to persons, including angels and saints. In the New Testament, it is often applied to God, Christ, and believers, emphasizing moral purity and separation for divine service. Notably, it can also imply a sense of veneration.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ἅγιος, -α, ον
(< τό ἅγός, religious awe; ἅζω, to venerate),
[in LXX chiefly for קֹ֫דֶשׁ;]
primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. Its highest application is to God himself, in his purity, majesty, and glory: Lk 1:49, Jo 17:11, Re 4:8. Hence
ἅγιος, -a, -ov, (fr. τὸ dyos religious awe, reverence ; dl, ἅζομαι, to venerate, revere, esp. the gods, parents, [Curtius § 1187), rare in prof. auth.; very frequent in the sacred writ.; in the Sept. for wap; 1. properly reverend, worthy of veneration: τὸ ὄνομα τοῦ θεοῦ, Lk. i. 49; God, on account of his incomparable majesty, Rev. iv. 8 (Is. vi. 3, ete.), i. q. ἔνδοξος. Hence used a. of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned, Acts vii. 83; τόπος ἅγιος the temple, Mt. xxiv. 15 (on which pass. see βδέλυγμα, ¢.); Acts vi. 13; xxi. 28; the holy land or Palestine, 2 Mace. i. 29; ii. 18; τὸ ἅγιον and τὰ ἅγια [W. 177 (167)] the temple, Heb. ix. 1, 24 (cf. Bleek on Heb. vol. ii. 2, p. 477 sq.) ; spec. that part of the temple or tabernacle which is called ‘the holy place’…
Read the full entry →ἅγιος. The adjective is common as a title of the gods in the inscriptions, e. σ. OGZS 3781 (A.D. 18-9) θεῷ ἁγίῳ ὑψίστῳ : cf. 26, 721' ὃ δαδοῦχος τῶν ἁγιωτάτων ᾿Εἰλευσῖνι μυστηρίων. The superlative may be further illustrated (cf. Jude?) from the oldest recovered Christian letter P Amh I. 3(a)iii 22f. (between A.D. 264 (265) and 282 (281)) τοῖς κατ᾽ αἰὐτὸν ἁγιωτάτοις προ[εστῶσι]: cf. Deissmann Z4Z, p. 192 ff. For τὸ ἅγιον as “temple” cf. OGZS 56° (the Canopus inscr. of Ptolemy III, B.c. 239) καθιδρῦσαι [sc. ἄγαλμα Χρυσοῦν διάλιθον] ἐν τῶι ἁγίωι. : ἁγιότης, ἁγιωσύνη. ᾿Αγιότης, as a title, is found in the late P Giss I. 55° (vi/A.D.) addressed by one “‘ papa” or ‘‘ bishop ” to another --ἠξιώθην. . . γράψαι πρ[ὸ]ς τὴν σὴν ἁγιότητα]. Fora similar use of ἡ ἁγιωσύνη with reference to an ἐπίσκοπος, see the Pe/agfa-Legenden (ed. Usener) p. 107, cf. p. 84, On the “‘profane” warrant for ἁγιωσύνη…
Read the full entry →ἅγιος (hagios) — holy.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
I.1. of things, especially temples, ἈΦροδίτης ἱρὸν ἅ.[Refs 5th c.BC+]; ἱρο᾽ν Ἡρακλέος ἅ.[Refs 5th c.BC+]; μητρός.. ἐστι πατρὶς ἁγιώτερον[Refs 4th c.BC+]; ἅ., τό, temple, [LXX+NT]Holy of Holies, [NT]
I.2. of persons, holy, pure, [LXX+5th c.BC+] οἱ ἅ. the Saints, [NT] πνεῦμα ἅ. the Holy Spirit, [NT] adverb ἁγίως καὶ σεμνῶς ἔχειν[Refs 5th c.BC+]
II. in bad sense, accursed, execrable, [Refs 8th c.BC+]; rare in Attic dialect (see. above). (Possibly cognate with Sanskrit yajati 'sacrifice'.)
ἅγιος (hagios) — holy: saint.
ἅγιος [ᾰ], α, ον,
devoted to the gods:
I. in good sense, sacred, holy:
ἅγιος
hagios
from hagos (an awful thing) (compare 53, 2282); sacred (physically,
pure, morally blameless or religious, ceremonially,
consecrated):--(most) holy (one, thing), saint.
see GREEK for 53
see GREEK for 2282
ἅγιος, ία, ον
Adj
set apart, holy, sacred
ἅγιος hagios 233x
separate from common condition and use; dedicated. Lk. 2:23; hallowed; used of things, τὰ ἅγια, the sanctuary; and of persons, saints, e.g., members of the first Christian communities; pure, righteous, ceremonially or morally; holy
ἅγιος ἄγος devoted to the gods, sacred, holy, Lat. sacer:
of things, esp. temples, Hdt., Xen., etc.: τὸ ἅγιον the Temple, τὰ ἅγια τῶν ἁγίων theHoly of Holies, NTest.
of persons, holy, pure, Ar.; adv. ἁγίως, Isocr., NTest.—The word never occurs in Hom. or Trag., ἁγνός being used instead.
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
228 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 234 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 438 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.
Ἐπεὶ δ’ ὁ σύμπας κόσμος ἐτελειώθη κατὰ τὴν ἑξάδος ἀριθμοῦ τελείου φύσιν, τὴν ἐπιοῦσαν ἡμέραν ἑβδόμην ἐσέμνυνεν ὁ πατὴρ ἐπαινέσας καὶ ἁγίαν προσειπών·
καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δʼ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον.
ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ κυρίῳ τὸ κατοικητήριον ἡμῶν τῆς καρδίας.
περὶ τοῦ ὀρόβου Τηλέμαχον ἰδεῖν ἢ Ἀρτέμωνα. Μητροδώρωι τὴν παρὰ Νέστου ἐντολὴν ἀποδοῦναι. Ἀγίαν τὸν παρὰ Μακίνου ὑπηρέτην ἰδεῖν. ἐκ τῆς ὑπερορίας τῶν ὑποδιφθέρων τί τέλος ἐστίν. Φοίνικα
τὸ προσκύνημα τοῦ ἁγίου τόπου καὶ τοῦ γράψαντος παρὰ πᾶσι τοῖς θεοῖς Φιλόσοφος
⳨ τῷ ἁγίῳ μοναστηρίῳ ἄπα Δωροθέου … … … … η … ω ἀπὸ ἐποικίου Νειλάμμωνος παρὰ
The Greek word μεταπέμπω (i.e., *metapempo*) means to send for or summon. It is derived from the components meaning 'from' and 'to send.' The New Testament uses it primarily in the middle voice, indicating an action done for oneself, as seen in Acts 10:5, 22, 29, among others. Various lexicons agree on its meaning and usage.
μετα-πέμπω: 1 aor. pass. ptep. μεταπεμφθείς; Mid., pres. ptep. μεταπεμπόμενος; 1 aor. μετεπεμψάμην; ils to send one after another [see pera, III. 3; cf. Herm. ad Vig. p. 639]. 2. like our to send after i. q. to send for: μεταπεμφθείς, sent for, Acts x. 29%. Mid. to send after for one’s self, cause to be sent for: Acts x. 5, 29°; xi. 13; [xx.1 T Tr WH]; xxiv. 24, 26; foll. by eis, w. an ace. of place, Acts x. 22; xxv. 3. (Gen. xxvii. 45; Num. xxiii. 7; 2 Mace. xv. 31; 4 Mace. xii. 8, 6; in prof. auth. fr. Hdt. down.)
μεταπέμπω (metapempō) — to summon.
μετα-πέμπω,
send after or for, Ἀγαμέμνονος πέμψαντος.. μέτα having sent for thee, [Refs 5th c.BC+].
II. mostly in middle, μεταπέμπεσθαί τινα summon, [Refs 5th c.BC+]; of things, send for, σῖτον [Refs 5th c.BC+] uses active and middle indifferently, compare [Refs]:—passive, μεταπεμφθῆναι to be sent for, [Refs 5th c.BC+]
μεταπέμπω
metapempo
from 3326 and 3992; to send from elsewhere, i.e. (middle voice) to
summon or invite:--call (send) foreign
see GREEK for 3326
see GREEK for 3992
μεταπέμπω
v.
I send for, summon
μεταπέμπω metapempō 9x
to send after; mid. to send after or for any one, invite to come to one’s self, Acts 10:5, 22, 29; 11:13; 20:1; 24:24, 26; 25:3*
μεταπέμπω fut. ψω to send after, Eur., Ar.:— to send for, summon, Lat. arcessere, Hdt., etc.; so in Med: —Pass., aor1 μεταπεμφθῆναι to be sent for, Dem.
Verb-AMN — Verb · aorist · middle · infinitiveaorist middle infinitive — a completed action, viewed as a whole.
V-AMN Part of Speech: Verb Tense: Aorist Voice: Middle Mood: iNfinitive TVM equivalent: G5670
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
9 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 9 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
40,20), ἡνίκα ἐκ τοῦ δεσμωτηρίου τὸν ἀρχιοινοχόον ἐπὶ σπονδαῖς μετεπέμψατο·
τοῦτον οὖν μεταπεμψάμενος καὶ μὴ διὰ τὴν ἄρτι κακοπραγίαν αὐτοῦ καταγνοὺς μαθήσῃ τὰ ὑπὸ τῶν ὀνειράτων σοι δηλούμενα.
πλέον μοι μὴ παράσχησθε τοῦ σπονδισθῆναι θεῷ, ὡς ἔτι θυσιαστήριον ἕτοιμόν ἐστιν, ἵνα ἐν ἀγάπῃ χορὸς γενόμενοι ᾅσητε τῷ πατρὶ ἐν Χριστῷ Ἰησοῦ, ὅτι τὸν ἐπίσκοπον Συρίας ὁ θεὸς κατηξίωσεν εὑρεθῆναι εἰς δύσιν ἀπὸ ἀνατολῆς μεταπεμψάμενος.
διαγεγραμμένων κατʼ εἶδος, οὕτως γὰρ γνώσομαι πότερον ἐπὶ τόπων σε ἐάσω πράττοντά τι ἢ μεταπεμψάμενος πέμψω τῶι ἡγεμόνι ὡς ἀμελοῦντα τῆς εἰσπράξεως. ἔρρωσο. ἔτους ἐνάτου Τιβερίου Καίσαρος Σεβαστοῦ Μεχεὶρ
τὸν Πεκῦσιν καταφρονεῖν μου τῆς ἡλικίας, ἐπὶ σὲ κατέφυγον καὶ ἀξιῶ, ἐάν σοι δόξῃ, μεταπέμψασθαι τὸν Πεκῦσιν, ἵνα δυνηθῶ ἐκ τῆς σῆς βοηθείας κομίσασθαι τὸ ἴδιον καὶ ἀπὸ αὐτῶν
ἐνέτυχεν Εὐδώρῳ τῷ τῆς Θεμίστου καὶ Πολέμωνος στρατηγῷ ἐνκαλῶν τῷ Ἥρωνι, καὶ ὁ στρατηγὸς μετεπέμψατο τὸν Ἥρωνα καὶ αὐθαδῶς ἐχρήσατο καὶ ὁ στρατηγὸς περὶ αὐτοῦ ὑπεμνηματίσατο. ἡγεμὼν κύριε, ἔδειξά
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AS — Personal pronoun · second person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-2AS Part of Speech: Personal pronoun Person: second Case: Accusative Number: Singular
3,073 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
οἶκος (oikos) primarily means a house or dwelling, but it also extends to refer to a household or family. In the New Testament, it is used in various contexts, including literal homes (Acts 2:2) and metaphorical uses such as the Church (1 Peter 2:5). The word can denote a sanctuary or temple, reflecting its broader significance in both Greek and Hebrew traditions.
οἶκος, -οῦ, ὁ,
[in LXX chiefly for בַּיִת, also for הֵיכָל, אֹהֶל, etc.;]
prop., a house, dwelling: Ac 2:2 19:16; c. gen. poss., Mt 9:6, 7, Mk 2:11, Lk 1:23, al.; c. gen. attrib., ἐμπορίου, Jo 2:16; προσευχῆς, Mt 21:13, al.; of a sanctuary (Hdt., Eur.): οἶ. τ. θεοῦ, of the tabernacle, Mt 12:4, al.; the temple, Mt 21:13, al.; metaph. of a city: Mt 23:38, Lk 13:35; of the body,
οἶκος, -ου, ὁ, [ef. Lat. views, Eng. ending -wich; Curtius § 95], fr. Hom. down; Sept. in numberless places for 13, also for ‘on a palace, mk a tent, ete.; 1. a house; a. strictly, an inhabited house [differing thus fr. δόμος the building]: Acts ii. 2; xix. 16; τινός, Mt. ix. 6 sq.; Mk. ii. 11; v. 38; Lk. i. 23, 40, 56; viii. 39, 41, εἴς. ; ἔρχεσθαι eis οἶκον, to come into a house (domum venire), Mk. iii. 20 (19); εἰς τὸν οἶκον, into the (i. 6. his or their) house, home, Lk. vii. 10; xv. 6; ἐν τῷ οἴκῳ, in the (her) house, Jn. xi. 20; ἐν οἴκῳ, at home, 1 Co. xi. 34; xiv. 35; of εἰς τὸν οἶκον (see eis, C. 2), Lk. ix. 61; κατ᾽ οἶκον, opp. to ἐν τῷ ἱερῷ, in a household assembly, in private, [R. V. at home; see κατά, II. 1 d.], Acts ii. 46; ν. 42; κατ᾽ οἴκους, opp. to δημοσίᾳ, in private houses, [A. V. from house to house; see κατά, II. 3 a.], Acts xx. 20; κατὰ τοὺς οἴκους εἰσπορευόμενος…
Read the full entry →οἶκος. As illustrating the NT conception of the otkos πνευματukds and the οἶκος τοῦ θεοῦ Thieme (p. 31) refers not only to the place which ‘‘the house of God” had in Jewish religion, but also to the ‘‘holy houses” of Greek antiquity, as preparing the way for the Christian usage (1 Tim 3}°, 1 Pet 417): see e.g. Magn 945 (ii/B.c.), where a certain Εὔφημος ἸΤαυσανίου νεωκόρος is praised for his liberality— eis T]O[v olk]Jov τὸν ἱερόν, 2. 1177 (Ist half ii/A.p.) τῷ ἱερῷ οἴκῳ τῶν ἐν Κλίδωνι, and Sy// 571 (-- 8 987)% (iv/B.c.), where mention is made of an οἶκος τεμένιος ἱερός in Chios. In Herodas i. 26 οἶκος τῆς θεοῦ refers to Aphrodite. From the fact that a tomb was often dedicated to a local deity, and hence became his ‘‘temple” or ‘‘home,” it is natural that οἶκος should be used in inscrr. in the sense of ““tomb,”’ as at Cibyra BCH ii. (1878), p. 610 f., and Magnesia Ζό. xviii. (1894) p.…
Read the full entry →οἶκος (oikos) — house: home.
οἶκος, ὁ,
house, not only of built houses, but of any dwelling-place, as that of Achilles at Troy (see. κλισία), [Refs 8th c.BC+]; of the Cyclops' cave, [Refs 8th c.BC+]; of a tent, [LXX]; οἶκον ἱκάνεται is coming home, [Refs 8th c.BC+]; εἰς or ἐς οἶκον [Refs 5th c.BC+]; οἱ κατ᾽ οἶκον[Refs 5th c.BC+]; ἐπ᾽ οἴκου ἀποχωρῆσαι go home wards, [Refs 5th c.BC+]; ἀπ᾽ οἴκου from home, [Refs]; compare οἰκία.
__b frequently omitted after εἰς or ἐν, see at {εἰς} [Refs 4th c.BC+]
2. room, chamber, [Refs 8th c.BC+]; dining-hall, ἑπτάκλινος οἶ. [Refs 5th c.BC+]; room in a temple, [Refs] frequently, = a single house, [Refs 8th c.BC+]; κλαυθμῶν τῶν ἐξ οἴκων domestic griefs, [Refs 5th c.BC+]; ἐς or πρὸς οἴκους, [Refs]; κατ᾽ οἴκους at home, within, [Refs 5th…
οἶκος
oikos
of uncertain affinity; a dwelling (more or less extensive, literal or
figurative); by implication, a family (more or less related, literally
or figuratively):--home, house(-hold), temple.
οἶκος, ου, ὁ
n.m.
a house, household
οἶκος oikos 114x
a house, dwelling, Mt. 9:6, 7; Mk. 2:1, 11; 3:20; place of abode, seat, site, Mt. 23:38; Lk. 13:35; met. a spiritual house or structure, 1 Pet. 2:5; meton. a household, family, Lk. 10:5; 11:17; a spiritual household, 1 Tim. 3:15; Heb. 3:6; family, lineage, Lk. 1:27, 69; 2:4; from the Hebrew, a people, nation, Mt. 10:6; 15:24
οἶκος οἶκος, ὁ, a house, abode, dwelling, Hom., Hes., etc.:— acc. οἶκον, ῀ οἶκόνδε, οἴκαδε, homeward, home, Od.; κατ᾽ οἴκους at home, within, Hdt.; κατ᾽ οἶκον Soph., etc: —ἐπ᾽ οἴκου ἀποχωρεῖν to go home wards, Thuc., etc.: ἀπ᾽ οἴκου from home, id. Thuc.
part of a house, a room, chamber, Od.: pl. οἶκοι for a single house, Lat. aedes, tecta, id. Od., attic
the house of a god, a temple, Hdt., Eur.
one's house, household goods, substance, Hom., etc.
a house, household, family, Od., etc.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
113 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 114 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 890 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 εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
αὔξων δὲ τὸν οἶκον πλήθει χρημάτων ἐξ ἁρπαγῆς καὶ βίας πρὸς ἡδονὴν καὶ λῃστείαν τοὺς ἐντυγχάνοντας παρακαλῶν διδάσκαλος αὐτοῖς ὑπῆρχε πονηρῶν ἐπιτηδευμάτων, καὶ τὴν ἀπραγμοσύνην, ᾗ πρότερον συνέζων οἱ ἄνθρωποι, μέτρων ἐπινοίᾳ καὶ σταθμῶν μετεστήσατο…
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ
καὶ παρεχέτω τὸν οἶνον 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
δεδανεισμένος Ὥρωι ἐν μηνὶ 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
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular 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
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 ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
435 occurrences in the New Testament, rendered 90 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 428 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 515 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.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
The Greek word ῥῆμα (rhema) means 'that which is said or spoken,' encompassing a range of meanings from a single word to a complete discourse. It is often contrasted with ὄνομα (a single word) and can refer to commands, prophecies, or matters of speech. The New Testament uses it in various contexts, including teachings and declarations, as seen in Matthew 12:36 and John 3:34.
ῥῆμα, -τος, τό, (fr. ‘PEQ, pf. pass. εἴρημαι), fr. Theogn., Hadt., Pind. down; Sept. chiefly for 121; also for Dk, 199, 713, MINK, ete.; 1. prop. that which is or has been uttered by the living voice, thing spoken, word, [cf. ἔπος, also λόγος, ἵ. 1]; 1. 6. ῥῆμα by the voice and having a definite meaning: Mt. xxvii. 14; p. γλώσσης, Sir. iv. 24; φωνὴ ῥημάτων, a sound of words, Heb. xii. 19; ῥήματα ἄρρητα, [unspeakable words], 2 Co. xii. 4. Ὁ. Plur. ra ῥήματα, speech, discourse, (because it consists of words either few or many [cf. Philo, leg. alleg. 3, 61 τὸ δὲ ῥῆμα μέρος λόγου) : Lk. vii. 1; Acts ii. 14; words, sayings, Jn. viii. 20; x. 21; Acts [x. 44]; xvi. 38; τὰ ῥ. τινος, what one has said, Lk. xxiv. 8, 11, or ‘aught, Ro. x. 18; τὰ p. pov, my teaching, Jn. v. 47; xii. 47sq.; xv. 7; τὰ p. ἃ ἐγὼ λαλῶ, In. vi. 63; xiv. 10; [ἀληθείας x. σωφροσύνης p. ἀποφθέγγομαι, Acts xxvi. 25]; ῥήματα…
Read the full entry →ῥῆμα (rhēma) — declaration.
ῥῆμα, ατος, τό,
(ἐρῶ) that which is said or spoken, word, saying, [Refs 7th c.BC+] (where perhaps it ={ῥήτρα}[Refs 5th c.BC+]; τοῦ Πιττακοῦ.. περιεφέρετο τοῦτο τὸ ῥ. [Refs 5th c.BC+]; τὸ δόγμα τε καὶ ῥ. [Refs]; opposed to ἔργματα, [Refs 5th c.BC+]; opposed to ἔργον, [Refs 5th c.BC+]; opposed to τὸ ἀληθές, [Refs 5th c.BC+] 'fine words butter no parsnips', cited in [Refs 5th c.BC+]; ῥήματα θηρεύειν catch at one's words, [Refs 5th c.BC+]; ῥ. ἱπποβάμονα, ῥ. μυριάμφορον, [Refs 5th c.BC+]; ῥήματος ἐχόμενον depending on the word, [Refs 5th c.BC+]; τῷ ῥ. τῷ τόδε προσχρώμενοι the word τόδε, [Refs]; τῷ ῥ. λέγειν, εἰπεῖν, say in so many words, [Refs]; κατὰ ῥῆμα ἀπαγγεῖλαι word for word, [Refs 4th…
Read the full entry →ῥῆμα
rhema
from 4483; an utterance (individually, collectively or specially),; by
implication, a matter or topic (especially of narration, command or
dispute); with a negative naught whatever:--+ evil, + nothing, saying,
word.
see GREEK for 4483
ῥῆμα, ατος, τό
n.n.
a thing spoken
ῥῆμα rhēma 68x
that which is spoken; declaration, saying, speech, word, Mt. 12:36; 26:75; Mk. 9:32; 14:72; a command, mandate, direction, Lk. 3:2; 5:5; a promise, Lk. 1:38; 2:29; a prediction, prophecy, 2 Pet. 3:2; a doctrine of God or Christ, Jn. 3:34; 5:47; 6:63, 68; Acts 5:20; an accusation, charge, crimination, Mt. 5:11; 27:14; from the Hebrew, a thing, Mt. 4:4; Read the full entry →
ῥῆμα ῥῆμα, ατος, τό, ῥέω, ἐρῶ that which is said or spoken, a word, saying, Theogn., Hdt., etc.; κατὰ ῥῆμα word for word, Aeschin.
a phrase, opp. to ὄνομα (a single word), Plat.
the subject of speech, a thing, NTest.
in Gramm., a verb, opp. to ὄνομα (a noun), ῥήματα καὶ ὀνόματα Plat.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
71 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 67 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 251 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.
λογικόν τέ φασιν ἄνθρωπον κατὰ τὴν πρώτην ἑπταετίαν γίνεσθαι, ὅτε ἤδη ἱκανός ἐστιν ἑρμηνεὺς εἶναι τῶν συνήθων ὀνομάτων καὶ ῥημάτων τὴν λογικὴν ἕξιν περιπεποιημένος, κατὰ δὲ τὴν δευτέραν ἑπταετίαν ἄκρως τελειοῦσθαι·
οὐ γὰρ ἀπαθῶς τούτων ἕκαστον λέγειν, ἀλλὰ τοῖς ῥήμασιν αὐτοῖς εἶναι τὴν αὐτοχειρίαν.
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
σε ἡ γυνή μου καὶ Δημητρίαν καὶ Λουκίαν σοι μοι ἀνηγκακεν ἐξελθεῖν χάριν τῶν ῥημάτων. ἐάν σοι δόξῃ, κύριέ μου πάτερ, πέμψον μοι … … και … οιρ
Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς τύχην καλῇ πίστει μαρτυρεῖν τὰ ὑπογεγραμμένα ῥήματα· παρόντες ἐν κώμῃ Φιλαδελφείᾳ τοῦ Ἀρσινοείτου νομοῦ τῆς Ἡρακλείδου μερίδος πρὸς τῷ Καισαρείῳ οὕτως·
ἀξίωσις εντηζον τὰς γραφὰς ἱερέων καὶ αὐτοῦ προφήτου καὶ νεμεσητὰ ῥήματα καὶ παρακλητικὰ ῥήματα εὐσεβηλογίας καὶ εὐηθολογίας. ιβ.
παρά is a preposition that conveys the idea of proximity, meaning 'beside' or 'from the side of.' It can take the genitive, dative, or accusative case, indicating source, location, or motion towards something. In the New Testament, it appears in contexts involving relationships, such as 'his family' (Mk 3:21) or 'from God' (Jn 9:16). The lexicons do not show significant disagreement on its usage.
παρά, prep. c. gen., dat., acc.,
with radical sense, beside.
C. gen. pers., from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל, מִיַד, מִלִּפְנֵי;] after verbs of motion, Mk 14:43, Lk 8:49, Jo 15:26, al.; after verbs of seeking, receiving, hearing, etc., Mk 8:11 12:2, Jo 4:9, 52 10:18, Phl 4:18, II Ti 1:18, Ja 1:7, al.; after passive verbs, of the agent (like ὑπό), Mt 21:42, Mk 12:11, Lk 1:37; absol., οἱ παρ’ αὐτοῦ, his family, his kinsfolk, Read the full entry →
παρά, [it neglects elision before prop. names beginning with a vowel, and (at least in Tdf.’s text) before some other words; see Tdf. Proleg. p. 95, cf. W. § 5, 1 a.; B. 10], a preposition indicating close proximity, with various modifications corresponding to the various cases with which it is joined; ef. Viger. ed. Herm. p. 643 sqq.; Matthiae § 588; Bnhdy. p. 255 sqq.; Ktihner § 440; Kriiger § 68, 34-36. It is joined I. with the GenitIvE; and as in Grk. prose writ. always with the gen. of a person, to denote that a thing proceeds from the side or the vicinity of one, or from one’s sphere of power, or from one’s wealth or store, Lat. a, ab; Germ.von ... her, von neben; French de chez; [Eng. from beside, from]; Sept. for *339D, 7°, Syxn (1S. xvii. 30); cf. W. 364 (342) sq- a. properly, with a suggestion of union of place or of residence, after verbs of coming, departing, setting out…
Read the full entry →παρά is found in the NT c. gen. (78 times), c. dat. (50 times), and c. acc. (60 times): see Proleg. p. 106. All these constructions can be freely illustrated from our sources. (1) c. gen. indicating source or origin ‘‘ from the side of,” “*from,’’ used of persons after verbs of receiving etc.: Ostr 10278 (Ptol.) (= LAZ, p. 152) ἀπέχω παρὰ σοῦ τὸ ἐπιβάλλον (cf. Lk 1515) μοι ἐκφόριον, “1 have received from you the fruit that falleth to me,” P Petr 11. τι (1)° (mid. iii/B.c.) = Witkowski’, p. 8) γίνωσκε δέ pe ἔχοντα παρὰ Φιλωνίδου (δραχμὰς) o, P Eleph 13? (B.C. 223-2) (= Witkowski’, p. 42) παραγενομένου Lav@tos ἐκομισάμην τὴν παρὰ cov ἐπιστολήν, P Tebt II. 28322 (B.c. 93 or 60) τούτου δὲ γενομ[έϊνου ἔσομαι τετευχὼς [TH]s Tapa cod ἀντιλήμψεως, ‘* for if this is done I shall have obtained succour from you” (Edd.), P Oxy IV. 742? (B.c. 2) παράλαβε παρὰ Πόθου τὸν κάλαμ[ο]ν πανα[ρ]ιθμῶι, ‘take…
Read the full entry →παρά (para) — from/with/beside.
πᾰρά [ρᾰ],
Epic dialect and Lyric poetry also παραί: shortened πάρ, in [Refs 8th c.BC+], Lyric poetry (but rarely in Trag., in Lyric poetry passages, [Refs 5th c.BC+], and in all dial ects except Attic dialect, [Refs 4th c.BC+], etc.:—preposition with genitive, dative, and accusative, properly beside: hence,
__A WITH GEN. properly denoting motion from the side of, from beside, from:
__A.I of Place, πὰρ νηῶν ἔλθωμεν [Refs 8th c.BC+]; πλευρὰ παρ᾽ ἀσπίδος ἐξεφαάνθη was exposed beside the shield,[Refs 4th c.BC+]
__A.II commonly of Persons,
__A.II.1 with Verbs of going or coming, bringing, etc., ἦλθε.. πὰρ Διός [Refs 8th c.BC+]; ὁ π. τινὸς ἥκων his messenger, [NT+5th c.BC+]; τεύχεα καλὰ φέρουσα παρ᾽ Ἡφαίστοιο from his workshop, [Refs 8th…
παρά
para
a primary preposition; properly, near; i.e. (with genitive case) from
beside (literally or figuratively), (with dative case) at (or in) the
vicinity of (objectively or subjectively), (with accusative case) to
the proximity with (local (especially beyond or opposed to) or causal
(on account of):--above, against, among, at, before, by, contrary to,
X friend, from, + give (such things as they), + that (she) had,
X his, in, more than, nigh unto, (out) of, past, save,
side...by, in the sight of, than, (there-)fore, with. In compounds it
retains the same variety of application.
παρά
Prep.
from, in the presence of
παρά para 194x
(1) gen., from, indicating source or origin, Mt. 2:4, 7; Mk. 8:11; Lk. 2:1; οἱ παρ’ αὐτοῦ, his relatives or kinsmen, Mk. 3:21; τὰ παρ’ αὐτῆς πάντα, all her substance, property, etc., Mk. 5:26. (2) dat., with, in, among, etc., Mt. 6:1; 19:26; 21:25; 22:25; παρ’ ἑαυτῷ, at home, 1 Cor. 16:2; in the sight of, in the judgment or estimation of, 1 Cor. 3:19; 2 Pet. 2:11; 3:8. (3) acc., motion, by, near…
Read the full entry →παρά from the side of, c. gen., beside, alongside of, c. dat., to the side of, motion alongside of, c. acc.
prep. with gen., dat., and acc.: Radical sense beside:
WITH GENIT. from the side of, from beside: from, φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ Il.
commonly of Persons, ἦλθε πὰρ Διός id. Il.; ἀγγελίη ἥκει παρὰ βασιλῆος Hdt.; ὁ παρά τινος ἥκων his messenger, Xen.
issuing from a person, γίγνεσθαι παρά τινος to be born from him, Plat.; when it follows a Noun, a particip. may be supplied, ἡ παρὰ τῶν ἀνθρώπων δόξα glory from (given by) men, id. Plat.; τὸ παρ᾽ ἐμοῦ ἀδίκημα done by me, Xen.; παρ᾽ ἑαυτοῦ διδόναι to give from oneself, i. e. from one's own means, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
195 occurrences in the New Testament, rendered 26 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 192 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.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Μεσορὴ ε ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .