Acts 13:20 — Word Study
N1904ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου·
BSAduringhōs [about 450 years, a long period of time, passed, elapsed] yearsetos [four hundred and fifty years, nearly five centuries] four hundredtetrakosioi andkai fifty;pentēkonta And after these things [following these events, subsequently] He gave [them]didōmi▸ [the Almighty, Creator, appointed, provided] judgeskritēs [leaders, rulers] untilheōs [up to the time of, prior to] SamuelSamouēl [a prophet, God's messenger] theho prophet;prophētēs [one who speaks for God, a divine messenger]
| Greek | English | Parsing |
|---|---|---|
| ὡς | during | Adverb |
| ἔτεσιν | years | Noun, dative, plural |
| τετρακοσίοις | four hundred | Adjective, dative, plural |
| καὶ | and | Conjunction |
| πεντήκοντα· | fifty; | Adjective, nominative |
| καὶ | And | |
| μετὰ | after | |
| ταῦτα | these things | |
| ἔδωκεν | He gave [them] | Verb, aorist, active |
| κριτὰς | judges | Noun, accusative, plural |
| ἕως | until | Adverb |
| Σαμουὴλ | Samuel | Noun, proper name, indeclinable |
| τοῦ | the | Article, genitive, singular |
| προφήτου· | prophet; | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All this took about 450 years. After this, God gave them judges until the time of Samuel the prophet. |
| KJV | And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. |
| ASV | and after these things he gave them judges until Samuel the prophet. |
| YLT | 'And after these things, about four hundred and fifty years, He gave judges — till Samuel the prophet; |
| WEB | After these things, he gave them judges until Samuel the prophet. |
| BBE | And after these things he gave them judges, till the time of Samuel the prophet. |
Where they part company is ἔτεσιν — see How Translations Differ.
The verse consists of a main clause followed by a subordinate clause that provides additional context about the timing of God's provision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπεντήκοντα
verbδίδωμι
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 13:20
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 — Paul's Speech in Pisidian Antiochgenerated
Acts 13:20 summarizes the period of Israel's history when God provided judges to lead His people after they settled in Canaan. This was a time of transition, marking the end of the conquest and the beginning of a new form of leadership until the prophet Samuel. This context highlights God's ongoing guidance and provision for Israel, as seen in the broader narrative of their journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 2:16 | Then the LORD raised up judges, who saved them from the hands of those who plundered them. |
| 2 | Judges 3:10 | The Spirit of the LORD came upon him, and he became Israel’s judge and went out to war. And the LORD delivered Cushan-rishathaim king of Aram into the hand of Othniel, who prevailed against him. |
| 3 | Ruth 1:1 | In the days when the judges ruled, there was a famine in the land. And a certain man from Bethlehem in Judah, with his wife and two sons, went to reside in the land of Moab. |
| 4 | 1 Samuel 12:11 | So the LORD sent Jerubbaal, Barak, Jephthah, and Samuel, and He delivered you from the hands of your enemies on every side, and you dwelt securely. |
| 5 | 2 Samuel 7:11 | and have done since the day I appointed judges over My people Israel. I will give you rest from all your enemies. The LORD declares to you that He Himself will establish a house for you. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — κριτής, kritēsgenerated
The word κριτὰς is the accusative plural form of κριτής, meaning 'judge.' It refers to leaders appointed by God to guide the Israelites during a tumultuous period without a king. The parsing indicates that it functions as a direct object in the sentence, showing who was given to the people.
Judges in this context were not only legal authorities but also military leaders and spiritual guides, reflecting God's provision and care for His people during their struggles.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'God gave them judges until the time of Samuel the prophet.' This is consistent across many translations, including the KJV and ASV, which also use 'judges.'
However, some versions like FBV choose 'provided' for ἔδωκεν, while the BSB and others simply use 'gave.' The translations agree on the general meaning but differ slightly in word choice.
Sentence Structuregenerated
The main verb in this verse is ἔδωκεν, meaning 'He gave,' which governs the object κριτὰς (judges). The structure indicates that God is the subject who acts, providing leadership for His people.
The phrase 'about 450 years' functions as an adverbial modifier, giving context to the time frame during which God appointed judges, emphasizing the duration of this period in Israel's history.
Septuagint Backgroundgenerated
κριτὰς corresponds to the Hebrew word for 'judge' in the Septuagint, reflecting the role of leaders in Israel's history. This term is used in the context of Israel's governance, as seen in the books of Judges and Samuel.
The concept of judges in the Septuagint carries the same implications of divine appointment and leadership, emphasizing God's sovereignty in guiding His people through challenging times.
In plain words — the whole versegenerated
Acts 13:20 tells us that after a long period of about 450 years, God appointed judges to lead the Israelites until the time of Samuel, the prophet. This shows God's continuous guidance and provision for His people during their history.
Frequently Asked Questionsgenerated
The 450 years refer to the time from the conquest of Canaan to the establishment of judges in Israel, indicating a significant period of transition.
The judges were leaders appointed by God to guide and deliver Israel during times of crisis, including figures like Deborah, Gideon, and Samson.
Samuel is significant as he marks the transition from the period of judges to the monarchy in Israel, serving as the last judge and the first prophet of the monarchy.
This verse connects to the broader narrative by highlighting God's faithfulness in providing leaders during Israel's formative years, setting the stage for the establishment of the monarchy.
Reflection Questionsgenerated
- What does it mean for God to provide leaders in our lives today?
- How can we recognize God's guidance in our decision-making processes?
- In what ways can we learn from the leadership of the judges in Israel?
- How does understanding this period of Israel's history impact our view of God's faithfulness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 13:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd after that he gave unto them judges,.... As Othniel, Ehud, Deborah, Gideon, Abimelech, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, Samson, and Eli: about the space of four hundred and fifty years;
Read John Gill on Acts 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. And after that he gave unto them judges about the space of four hundred and fifty years.
Read Robert Jamieson on Acts 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese judges were persons deputed by God to govern and deliver that people; their commission was attested usually by some extraordinary thing done by them, and their power (as being mediately from God) was absolute. The computation of years here mentioned hath been very much controverted. That which hath the greatest probability with it, is, either, first, to have recourse to , and begin this era there, with God’ s choosing of their fathers; and ending it at the time of the decision of the land by lot, as ; for from the birth of Isaac, to this distribution of the land, are reckoned four hundred and forty-seven years; which may well be said here, about four hundred and fifty years: but then…
Read Matthew Poole on Acts 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. Ver. 20. About the space, &c.] It was not all out so long; therefore he saith, "about the space," ùóåé; thereby teaching us in doubtful things to deliver ourselves doubtfully, and not to be overconfident. See John 4:6.
Read John Trapp on Acts 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) After that he gave unto them judges . . .—The statement in the text, assigning 450 years to the period of the judges, and apparently reckoning that period from the distribution of the conquered territory, is at variance with that in 1 Kings 6:1, which gives 480 years as the period intervening between the Exodus and the building of the temple. The better MSS., however, give a different reading—“He gave their land to them as an inheritance, about 450 years, and after these things he gave unto them judges,” the 450 years in this case being referred to the interval between the choice of “our fathers,” which may be reckoned from the birth of Isaac (B.C. 1897 according to the received…
Read Charles John Ellicott on Acts 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. And after that he gave unto them judges about the space of four hundred and fifty years] This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum. The apostle seems here to contradict the account in 1Kg 6:1: And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign, he began to build the house of the Lord. Sir Norton Knatchbull, in his annotations upon difficult texts, has considered the various solutions proposed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God…
Read AdamClarke on Acts 13 →Albert Barnes1798–1870Barnes' Notes on the BibleHe gave unto them judges - Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, etc. See Judges 2:16.
Read Albert Barnes on Acts 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. After that—The true reading of this passage, as adopted by Bornemann, Lachmann, and Wordsworth, would be: “He assigned their land to them by inheritance for about four hundred and fifty years;
Read Daniel Denison Whedon on Acts 13 →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
All this took about 450 years. After this, God gave them judges until the time of Samuel the prophet.
After these things, he gave them judges until Samuel the prophet.
All this took about 450 years. After this, God gave them judges until the time of Samuel the prophet.
All this took about four hundred fifty years. After this he gave them judges until the time of Samuel the prophet.
Tyndale line
And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
and after these things he gave them judges until Samuel the prophet.
and after these things he gave them judges until Samuel the prophet.
And after that he gave to them judges, about the space of four hundred and fifty years, until Samuel the prophet.
Then afterward he gaue vnto them Iudges about foure hundreth and fiftie yeeres, vnto the time of Samuel the Prophet.
Strictly literal
And after these things he gave [them] judges till Samuel the prophet, [to the end of] about four hundred and fifty years.
'And after these things, about four hundred and fifty years, He gave judges — till Samuel the prophet;
And after these things, about four hundred and fifty years, He gave judges—until Samuel the prophet;
All these events took place over four hundred and fifty years. After all these things, God gave them judges until Samuel the prophet.
From the Latin
As it were, after four hundred and fifty years: and after these things, he gave unto them judges, until Samuel the prophet.
Simplified
Then he provided them with judges as leaders until the time of the prophet Samuel.
And after these things he gave them judges, till the time of Samuel the prophet.
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.
quasi post quadringentos et quinquaginta annos : et post hæc dedit judices, usque ad Samuel prophetam.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܪܒܥ ܡܐܐ ܘܚܡܫܝܢ ܫܢܝܢ ܝܗܒ ܠܗܘܢ ܕܝܢܐ ܥܕܡܐ ܠܫܡܘܐܝܠ ܢܒܝܐ
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.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου·
The standard critical text of the New Testament.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου·
The previous edition, still widely cited.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου·
The Society of Biblical Literature edition, freely licensed.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ — προφήτου·
The edition that turned scholarship toward the earliest manuscripts.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ — προφήτου·
An independent critical text built from the oldest witnesses then known.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου·
A recent critical edition following documentary evidence closely.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· — — — ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου·
The reading of the majority of surviving manuscripts.
ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα· — — — ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| καὶ And | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| μετὰ after | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ταῦτα these things | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| τοῦ the | NA28, NA27, Tyn, SBL, TR, Byz | WH, Treg |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 13:20
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
The Greek word ἔτος (i.e., etos) means 'a year.' It is used in various contexts, including references to age and duration, as well as in phrases indicating yearly occurrences. The New Testament cites it in passages like Luke 3:1 and Hebrews 1:12. The word can also appear in different grammatical forms, such as the plural ἔτη.
ἔτος, -ους, [gen. plur. ἐτῶν, cf. B. 14 (13)], τό, [fr. Hom. down], Hebr. τ), α year: Lk. iii. 1; Acts vii. 80; Heb. i. 12; 2 Pet. iii. 8; Rev. xx. 3, ete.; ἔτη ἔχειν, to have passed years, Jn. viii. 57; with ἐν ἀσθενείᾳ added, Jn. v. 5 [ef. W. § 32, 6]; εἶναι, γίνεσθαι, yeyovevat ἐτῶν, 6. g. δώδεκα, to be twelve years old [ef. Eng. (a boy) of twelve years]: Mk. v.42; Lk. ii. 42; iii. 23 [ef. W. 349 (328)]; viii. 42; Actsiv. 22; γεγονυῖα ἔλαττον ἐτῶν ἑξήκοντα, less than sixty years old, 1 Tim. v. 9 [W. 590 (549)]; dat. plur., of the space of time within which a thing is done [W. § 31, 9a.; B. § 133, 26], Jn. ii. 20; Acts xiii. 20; ace., in answer to the quest. how long?: Mt. ix. 20; Mk. ν. 25; Lk. ii. 86; xiii. 7 sq. 11,16; xv. εὖ 256 29; Acts vii. 6, 36, 42; Heb. iii. 10 (9), 17; Rev. xx. 2, 4,6. preceded bya prep.: ἀπό, from... on, since, Lk. viii. 43; Ro. xv. 23; in the same sense…
Read the full entry →ἔτος. P Tebt 11. 412% (late ii/A.D.) ἄνελθε εἰς τὴν μητρόπολιν τοῦ νέου ἔτους, ‘‘come up to the metropolis at the New Year.” For κατ᾽ ἔτος, ‘‘ yearly,” as in Lk 2", cf. P Amh Il. 86" (a.p. 78) ds (sc. δραχμὰς) Kal ἀπίοδ]ώσω kar’ ἔτος ἐξενίαυτα, the yearly charge was to be paid annually, P Oxy IV. 725%* (a contract of apprenticeship—a.D. 183) ἀργήσει δὲ ὁ παῖς els λόγον ἑορτῶν κατ᾽ ἔτος ἡμέρας εἴκοσι, “the boy shall have 20 holidays in the year on account of festivals’ (Edd.): for καθ᾽ ἔτος see P Tebt II. 31125 (A.D. 134), 373!%14 (A D. 110-1), α΄ The aspirated form καθ᾽ éros is also fairly common, e.g. P Petr III. r9(c)3* (B.c. 224) where the words καθ᾽ éros have been added above the line, and the editor explains the form as due to false analogy with καθ᾽ ἡμέραν : see further Meyer ΟἿ. p- 326f., Proleg. p. 44. Ka’ ἕτος is read guater in P Ryl II. 166 (A.D. 26), and ἐφ᾽ ros in P Oxy X.…
Read the full entry →ἔτος (etos) — year.
ἔτος, εος, τό,
irregular dative ἔτῃ [Refs]:—year, τῶν προτέρων ἐτέων in bygone years, [Refs 8th c.BC+]; τόδ᾽ ἐεικοστὸν ἔ. ἐστὶν ἐξ οὗ[Refs 8th c.BC+]; ἔ. ἐνιαυτῶν, see at {ἐνιαυτό; ἑκάστου ἔτους} [Refs 5th c.BC+]; δι᾽ ἔτους πέμπτου every fifth year, [Refs 5th c.BC+]; κατὰ ἔ. every year, [NT+5th c.BC+]; ἔ. εἰς ἔ. year after year, [Refs 5th c.BC+]; δι᾽ ἔτους annually, [LXX+3rd c.BC+]; παρὰ ἔ. every other year, [Refs 2nd c.AD+]yearly, [Refs 5th c.BC+]; τρίτῳ ἔτεϊ τούτων in the third year after this, [Refs]; frequently in accusative, ἔ. τόδ᾽ ἤδη δέκατον.. βόσκων now for these ten years, [Refs 5th c.BC+]; of a person's age, γεγονὼς ἔτη τρία ἀπολείποντα τῶν ἑκατόν [Refs 5th c.BC+]; without γεγονώς, τοὺς ὑπὲρ τετταράκοντα ἔτη [Refs], etc.: in genitive, ἐπειδὰν ἐτῶν ᾖ τις τριάκοντα [Refs 5th c.BC+]; μυρίων ἐτῶν within a period of [Refs]years…
Read the full entry →ἔτος
etos
apparently a primary word; a year:--year.
ἔτος, ους, τό
n.n.
a year
ἔτος etos 49x
a year, Lk. 2:41; 3:23
ἔτος ἔτος, εος, a year, Hom., etc.; τῶν προτέρων ἐτέων in bygone years, Il.; ἑκάστου ἔτους every year, Plat.; ἀνὰ πᾶν ἔτος Anth.; ἀνὰ πέντε ἔτεα every five years, Hdt.; δι᾽ ἔτους πέμπτου every fifth year, Ar.; κατὰ ἔτος every year, Thuc.; ἔτος εἰς ἔτος year after year, Soph.; in acc., ἔτος τόδ᾽ ἤδη δέκατον now for these ten years, id. Soph.
Noun-DPN — Noun · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
N-DPN Part of Speech: Noun Case: Dative Number: Plural Gender: Neuter
48 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 49 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 309 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.
Παῖς μὲν ἄνηβος ἐὼν ἔτι νήπιος ἕρκος ὀδόντων φύσας ἐκβάλλει πρῶτον ἐν ἕπτ’ ἔτεσιν·
περιέχει ἡ βίβλος χρόνον ἐτῶν ὡς Ἰώσηπος ͵γη, Ἑβραῖοι ͵αωοβ, Εὐσέβιος ͵γυνθ.
οὐ μὴ γένῃ, φησίν, παιδοφθόρος οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις, ὅτι ὁ λαγωὸς κατ̓ ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφόδευσιν: ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας.
ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ
τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων
ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς
The Greek word τετρακόσιοι (tetrakosioi) means 'four hundred' and is a plural form derived from the roots for 'four' and 'hundred.' It appears in several New Testament verses, including Acts 5:36 and Galatians 3:17. The entries note its use in historical contexts, such as an oligarchy in Athens.
τετρακόσιοι, -αι -a, (fr. τετράκις, and the term. -όσιος indicating one hundred; [ef. G. Meyer, Gr. Gram. § 16 1.7), four hundred: Acts v. 36; vii. 6; xiii. 20; Gal. iii. 17. [(Hadt., Thue., Xen., al.)]
τετρακόσιοι, “four hundred ”’ (Ac 5856 a/.): PSI V. 4625 (a.D. 314) ἀργυρίου δραχμὰς δισχιλίας τετρακοσίας.
τετρακόσιοι (tetrakosioi) — four hundred.
τετρᾰκόσι-οι, αι, α,
Doric dialect τετρα-κάτιοι [κᾰ] [Refs]; poetry (once) tetrhkoϟsioi [Refs]:— four hundred, [Refs 5th c.BC+]
II. οἱ τ., at Athens,
II.1. the oligarchy established in [Refs 5th c.BC+]
II.2. a more ancient Council, [Refs 2nd c.AD+]
τετρακόσιοι
tetrakosioi
tetrakosia tet-rak-os'-ee- ah
plural from 5064 and 1540; four hundred:--four hundred.
see GREEK for 5064
see GREEK for 1540
τετρακόσιοι, αι, α
Adj
four hundred
τετρακόσιοι τετρα^κόσιοι, αι, α, τέσσαρες four hundred, Hdt., etc.; in sg., τετρακοσία ἀσπίς Xen.
οἱ τ., at Athens, the oligarchy established in 411 B. C., Thuc.
Adj-DPN — Adjective · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
A-DPN Part of Speech: Adjective Case: Dative Number: Plural Gender: Neuter
See FOUR.
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 29 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.
τετρακόσια δὲ ἔτη γίνεται ἡ δουλεία (Gen.
εἶτα πρὶν στῆναι τὸν βωμὸν οἰωνῶν ἐφιπταμένων ἐπιθυμίᾳ τοῦ αἵματος φωνὴ θεία παρῆν ἀποσημαίνουσα πονηροὺς αὐτοῦ τοῖς ἐγγόνοις γείτονας ἐπὶ ἔτη τετρακόσια γενησομένους κατὰ τὴν Αἴγυπτον·
ὃ καὶ μένειν κύριον, πλὴν ἢ τῶν ἀποδιδομένων ὡς πρόκιται ὑπὸ τοῦ Ἡρακλείδου δραχμῶν τετρακοσίων μιᾶς ὀβολῶν δύο , καὶ μὴ ἐπελεύσεσθαι τὸν Διόσκορον ἐπὶ τὸν Ἡρακλείδην μηδὲ περὶ
δισχιλίων πεντακοσίων … διὰ τοῦ ἐνταῦθα μνημονείου … … ευτ … δραχμῶν χιλίων τετρακοσίων τὸ τρίτον διὰ τοῦ ἐνθάδε μνημονείου … … … … … … … ανου
Εὐημερείᾳ, οὗ ἔσχες ἐνοίκησιν παρὰ Μύστου τοῦ Μεγχείους κατὰ χειρόγραφον πρὸς συντίμησιν ἀργυρίου δραχμῶν τετρακοσίων, … ἔτους πεντεκαιδεκάτου Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ
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 πεντήκοντα (transliterated as *pentekonta*) means 'fifty' and is indeclinable. It appears in various New Testament passages, including Luke and John, and is used in contexts such as counting or grouping. The lexicons consistently affirm its meaning without significant disagreement.
πεντήκοντα, οἱ. ai, τά, fifty: Lk. vii. 41; xvi.6; Jn. viii. 57; xxi. 11 [RG πεντηκοντατριῶν (as one word)]; Acts xili. 20; ava πεντήκ. by fifties [see ἀνά, 2], Mk. vi. 40 {here L T Tr WH κατὰ π.; see κατά, IT. 3 a. y.]; Lk. ix. 14. [From Hom. down.]
πεντήκοντα (pentēkonta) — fifty.
πεντήκοντα, οἱ, αἱ, τά,
indeclinable, fifty, [Refs 8th c.BC+]: Boeotian dialect πεντείκοντα [Refs 6th c.BC+]
πεντήκοντα
pentekonta
multiplicative of 4002; fifty:--fifty.
see GREEK for 4002
πεντήκοντα, οἱ, αἱ, τά
Indec.num.
fifty
πεντήκοντα fifty, Lat. quinquaginta, Il., etc.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
7 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 7 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 78 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.
ἀνὴρ δ’ ἄχρις ἑνὸς δέοντος ἐτέων πεντήκοντα, ἐς τὰ ἑπτάκις ἑπτά·
λάρνακα τετράστεγον κατασκευάσας πηχῶν τὸ μῆκος τριακοσίων πεντήκοντα δὲ τὸ πλάτος καὶ τριάκοντα τὸ βάθος, εἰς ταύτην σὺν τῇ μητρὶ τῶν παίδων καὶ ταῖς τούτων γυναιξὶν ἀνέβη, τά τε ἄλλα ὅσα πρὸς τὰς χρείας ἐπικουρήσειν αὐτοῖς ἔμελλεν ἐνθέμενος, ζῷά…
κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ ἀπὸ τιμῆς σίτου ἀρταβῶν ἑκατὸν πεντήκοντα ἐκ δραχμῶν τάλαντα λ, γείνεται χαλκοῦ τάλαντα τριάκοντα. γίνεται τάλαντα λ. γίνεται τάλαντα ν.
τῆς ἐπιγονῆς ὡς ἐτῶν τριάκοντα πέντε οὐλὴ καρπῷ ἀριστερῷ … Νεστνήφι … ὡς ἐτῶν πεντήκοντα πέντε οὐλῂ μετώπωι μέσωι … κέναι αὐτῶι ε
Στοτοῆτις πρεσβύτερος Στοτοήτιος ὁμολογῶ ἀπέχειν παρὰ τῆς Ἐριᾶ τὰς προκειμένας ἀπὸ ἀργυρίου δραχμῶν τριακοσίων πεντήκοντα ἓξ ἀργυρίου δραχμὰς ἑκατὸν ἑβδομήκοντα ὀκτὼ καὶ τοὺς τόκους ἃς ὤφειλέν μοι ἡ τῆς
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
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 μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
473 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
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.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
δίδωμι, transliterated as didōmi, means 'to give' and is used in a wide range of contexts, including bestowing, granting, and delivering. It appears frequently in the New Testament, such as in Matthew 4:9 and John 3:16. The word is built from a primary verb and has various forms and constructions, indicating its flexibility in usage.
δίδωμι,
[in LXX chiefly for נתן (53 words in all) ;]
to give—in various senses, acc. to context—bestow, grant, supply, deliver, commit, yield: absol., Ac 20:35; c. acc. rei et dat. pers., Mt 4:9 5:31, Jo 1:12, al. mult.; c. dat. pers., seq. ἐκ, Mt 25:8; id. c. gen. part.. Re 2:17; c. acc. pers., Jo 3:16, Re 20:13, al.; δεξιάς, Ga 2:9; φίλημα, Lk 7:45; γνῶσιν, Lk 1:77; κρίσιν, Jo 5:22; of seed yielding fruit, Read the full entry →
δίδωμι (διδῶ, Rev. iii. 9 LT WH; [δίδω Tr, yet see WH. App. p. 167]), 3 pers. plur. διδόασι (Rev. xvii. 13 [not Rec.]), impv. δίδου (Mt. v. 42 RG); impf. 3 pers. sing. ἐδίδου, 3 pers. plur. ἐδίδουν (ἐδίδοσαν, Jn. xix. 3 LT Tr WH [see ἔχω); fut. δώσω; 1 aor. ἔδωκα [2 pers. sing. -xes, Jn. xvii. 7 Trmrg., 8 Trmrg.; cf. reff. s. v. κοπιάω)], subjunc. δώσῃ [and δώσωμεν] fr. an imaginary indic. form ἔδωσα, [ Mk. vi. 37 T Trmrg.]; Jn. xvii. 2 (Tr mrg. WH δώσει) ; Rev. viii. 3 (LT Tr WH δώσει; cf. Lob. ad Phryn. p. 720 sq.; B. 36 (31); W. 79 (76); [Veitch s. v. 618. fin., also Soph. Lex. s. v. and esp. Intr. p. 40; WH. App. p. 172]); pf. δέδωκα [on the interchange between the forms of the pf. and of the aor. in this verb ef. B. 199 (172)]; plpf. ἐδεδώκειν and without augm. [W. § 12, 9; B. 33 (29)] dedaxew, Mk. xiv. 44; and L txt. T Tr WH in Lk. xix. 15; 3 pers. plur. δεδώκεισαν, Jn. xi. 57; 2…
Read the full entry →δίδωμι structed by Kenyon, P Lond I. p. 2ff. For a specimen of their petitions see P Par 26 (B.C. 163-2), reproduced in Selections, p. 12 ff. It opens—Baordret Πτολεμαίῳ καὶ Βασιλίσσῃ Κλεοπάτρᾳ τῇ ἀδελφῇ, θεοῖς Φιλομήτορσι, χαίρειν. Θανὴς καὶ Taods δίδυμαι, αἱ λειτουργοῦσαι ἐν τῷ πρὸς Μέμφει μεγάλῳ Σαραπιείῳ κτὰ. From 20.15 Kal ἐκ τούτων καὶ τῶν προτοῦ γενηθεισῶν δ[ι]δύμων κομισαμένων τὰ ἑαυτῶν καθ᾽ ἡμέραν δέοντα, we learn that the Twins were there ex officio as twins, in connexion with some Dioscuric cultus: see Rendel Harris Soanerges, p. 272. From later documents it will be enough to quote P Oxy IIT. 533%® (ii/ili A.p.) εὔπατε Kal τοῖς διδύμοις ὅτι προνοήσζα]τε τοῦ κερματίου, “Ὑ16}1 the twins also to be careful about the small change” (Edd.). The frequency of Didymus as a proper name we compare the Latin Geminus and Gemellus (cf. for the latter the farmer whose correspondence at end…
Read the full entry →δίδωμι (didōmi) — to give.
δίδωμι,
[Refs 8th c.BC+] (late δίδω [Refs 3rd c.AD+]; late forms, 1st pers. plural διδόαμεν see reading in [Refs 1st c.AD+]; but thematic forms are frequently used, especially in Epic dialect and Ionic dialect, διδοῖς, διδοῖσθα, [Refs 8th c.BC+], διδοῖ [Refs 8th c.BC+], uncertain in Attic dialect, [Refs 6th c.BC+], Epic dialect δίδωθι [Refs 8th c.BC+]; infinitive διδόναι, also διδοῦν [Refs 6th c.BC+], Epic dialect διδοῦναι [Refs 8th c.BC+], Aeolic dialect δίδων [Refs 3rd c.BC+]; participle διδούς, Aeolic dialect δίδοις [Refs 7th c.BC+]imperfect ἐδίδουν -ους -ου, [Refs 8th c.BC+] (Epic dialect δίδου [Refs 8th c.BC+]; 3rd.pers. plural ἐδίδοσαν [Refs 8th c.BC+] codices (ἀπ-), also ἔδιδον probably in [Refs]; Epic dialect iterative δόσκον [Refs 8th c.BC+]: future δώσω [Refs], Epic dialect διδώσω [Refs 8th c.BC+]; infinitive δωσέμεναι [Refs 8th…
Read the full entry →δίδωμι
didomi
a prolonged form of a primary verb (which is used as an alternative in
most of the tenses); to give (used in a very wide application,
properly, or by implication, literally or figuratively; greatly
modified by the connection):--adventure, bestow, bring forth, commit,
deliver (up), give, grant, hinder, make, minister, number, offer, have
power, put, receive, set, shew, smite (+ with the hand), strike (+
with the palm of the hand), suffer, take, utter, yield.
δίδωμι
v.
I offer, give
δίδωμι didōmi 415x
pluperfect, ἐδεδώκειν, to give, bestow, present, Mt. 4:9; 6:11; Jn. 3:16; 17:2, et al. freq.; to give, cast, throw, Mt. 7:6; to supply, suggest, Mt. 10:19; Mk. 13:11; to distribute alms, Mt. 19:21; Lk. 11:41; to pay tribute, etc., Mt. 22:17; Mk. 12:14; Lk. 20:22; to be the author or source of a thing, Read the full entry →
δίδωμι Redupl. from Root ΔΟ, Lat. do, dare. Orig. sense, to give, τί τινι Hom., etc.; in pres. and imperf. to be ready to give, to offer, id. Hom.
of the gods, to grant, κῦδος, νίκην, and of evils, δ. ἄλγεα, ἄτας, κήδεα id. Hom.; later, εὖ διδόναι τινί to provide well for . . , Soph., Eur.
to offer to the gods, Hom., etc.
with an inf. added, δῶκε τεύχεα θεράποντι φορῆναι gave him the arms to carry, Il.; διδοῖ πιεῖν gives to drink, Hdt., etc.
Prose phrases, δ. ὅρκον, opp. to λαμβάνειν, to tender an oath; δ. χάριν, ῀ χαρίζεσθαι, as ὀργῆι χάριν δούς having indulged his anger, Soph.;— λόγον τινὶ δ. to give one leave to speak, Xen.; but, δ. λόγον ἑαυτῶι to deliberate, Hdt.
c. acc. pers. to give over, deliver up, Hom., etc.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
414 occurrences in the New Testament, rendered 86 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 414 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 985 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.
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι
κριτής is built from the verb κρίνω, meaning 'to judge.' It refers to a judge or magistrate, covering various contexts such as a Roman procurator, God, or Christ as judges, and even leaders in Israel. The New Testament uses it in verses like Matthew 5:25 and James 4:11. Moulton & Milligan note its technical use in political contexts.
κριτής, -οῦ, ὁ
(< κρίνω),
[in LXX chiefly for שֹׁפַט;]
a judge: Mt 5:25, Lk 12:14, 58 18:2; τ. ἀδικίας, Lk 18:6; c. gen. rei (obj.), Ac 18:15, Ja 4:11; (qual.), διαλογισμῶν πονηρῶν, Ja 2:4; of a Roman procurator, Ac 24:10; of God, He 12:23, Ja 4:12; Christ, Ac 10:42, II Ti 4:8, Ja 5:9; of those whose conduct is made a standard for judging, Mt 12:27, Lk 11:19; in the OT sense (Jg 2:16, Ru 1:1, al), of a ruler in Israel,
κριτής, -0v, ὁ, (κρίνω), [fr. Aeschyl. and Hdt. down], Sept. chiefly for wav; a judge; 1. univ. one who passes, or arrogates to himself, judgment on anything: w. gen. of the object, Jas. iv. 11; w. gen. of quality (see διαλογισμός, 1), Jas. ii. 4; in a forensic sense, of the one who tries and decides a case [cf. δικαστής, fin.]: Mt. v. 25; Lk. xii. 14 LT Tr WH, 58; [xviii. 2]; w. gen. of quality [cf. B. § 132, 10; W. § 34, 3b.], τῆς ἀδικίας, Lk. xviii. 6; w. gen. of the object (a thing), an arbiter, Acts xviii. 15; of a Roman procurator administering justice, Acts xxiv. 10; of God passing judgment on the character and deeds of men, and rewarding accordingly, Heb. xii. 23; Jas. iv. 12; also of Christ returning to sit in judgment, Acts x. 42; 2 Tim. iv. 8; Jas. v. 9; in a peculiar sense, of a person whose conduct is made the standard for judging another and convicting him of wrong: w.…
Read the full entry →κριτής is used of one designated by the Prefect to the office of “judge,’’ as in P Oxy IX. 1195! (A.D. 135) ᾿Απολλωνίωι κριτῆι δοθέντι ὑπὸ Ilerpwvfov Μαμερτείνου τοῦ κρατίστου ἡγεμόνος : it is also applied to this same Prefect himself in z6. IV. 726° (A.D. 135). Cf. also 24. I. 975 (A.D. 115-6) ἐπί τε πάσης ἐξουσίας καί παντὸς κριτοῦ. For the “ technical-political” sense of the word, as frequently in the LXX, Wackernagel (Hellenzstica, p. 11) cites OGIS 4671° éntλεκτον κριτὴν ἐκ τῶν ἐν Ῥώμῃ δεκουριῶν, compared with 76. 499° τῶν ἐκλέκτων ἐν Ρώμῃ δικαστῶν, both ii/a.D. inserr. from Asia Minor.
κριτής (kritēs) — judge.
κρῐτ-ής, οῦ, ὁ,
vocative [Refs 6th c.BC+]: (κρίνω):—judge, umpire, [Refs 5th c.BC+]; κ. τῶν ἀληθῶν, opposed to δοξαστής, [Refs 5th c.BC+]; at Athens, usually of the judges in the poetic contests, [LXX+5th c.BC+] Latin judex datus, [Refs 2nd c.AD+] judex selectus, [Refs 2nd c.AD+]
2. κ. ἐνυπνίων interpreter of dreams, [Refs 4th c.BC+]
II. κριτάς· ὀδόντας, [Refs 5th c.AD+]
κριτής
krites
from 2919; a judge (genitive case or specially):--judge.
see GREEK for 2919
κριτής, ου, ὁ
n.m.
a judge
κριτής kritēs 19x
a judge, Mt. 5:25; from the Hebrew, a magistrate, ruler, Acts 13:20; 24:10
κριτής κρι^τής, οῦ, κρίνω a decider, judge, umpire, Hdt., Thuc.:—at Athens, of the judges in the poetic contests, Ar.
κρ. ἐνυπνίων an interpreter of dreams, Aesch.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king , after the pattern of the surrounding nations. The…
In Hebrew Shophetim, were the rulers, chiefs, or leaders of Israel, from Joshua to Saul. They were very different from the ordinary administrators of justice among the Hebrews, respecting whom, see JUSTICE. The Carthaginians, a colony of the Tyrians, had likewise governors, whom they called Suffetes, or Sophetim, with authority almost equal to that of kings.
The dignity of judge was for life; but the succession was not always constant. There were anarchies, or intervals, during which the commonwealth was without rulers. There were likewise long intervals of foreign servitude and oppression, under which the Hebrews groaned without deliverers. Although God alone regularly appointed the judges, yet the people, on some occasions, chose that individual who appeared to them most proper to deliver them from oppression; and as it often happened that the oppressions which occasioned recourse to…
19 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 19 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 35 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὁ τῶν ἐν ψυχῇ ταμιευομένων ἐπίσκοπος ἰδών, ᾧ κατιδεῖν ἔξεστι μόνῳ, τὰ ἀθέατα γενέσει, τὴν καταδικάζουσαν ἀπὸ τούτων ψῆφον ἤνεγκε, μάρτυς ἀψευδέστατος ὁμοῦ καὶ κριτὴς ἀδέκαστος ὁ αὐτὸς ὤν·
ὑπὲρ δὲ τῆς λείας ἧς ἐγκαλεῖς, φησίν, ἀδικῶν αὐτὸς ἂν εὑρεθείης ἐπʼ ἄλλῳ κριτῇ·
ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου: Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφ̓ ἡμῶν;
τῆς γενηθείσης μοι ἀντικαταστάσεως πρὸς Ἰσχυρίωνα προχειροφόρον τρ … ο ἐπιστρατηγ καὶ δέδωκας ἡμῖν κριτὴν Κάσιον, καὶ ἐκ τῶν ὑποδειχθέντων ὑπʼ ἐμοῦ ἐπὶ τοῦ Κασίου ἐπὶ παρόντος καὶ τοῦ
ἀνδρῶν ἑτέρων τῆς Μαρωνίδος ὑπαρχόντων, ἔσχον ὑπὲρ ἁπάντων ἀπὸ Λουκίου Λουσίου Γέτα τοῦ προηγεμονεύσαντος κριτὴν Γάϊον Ἰούλιον Ἰόλλαν ἱερέα καὶ γυμνασίαρχον Ἀλεξανδρείας, ὃς διακούσας ἐμοῦ τε καὶ τῶν ἄλλων
κωλύω γείνεσθαι, μὴ νῦν πρῶτον ἀπαγορεύων τὸ κακούργημα τοῦτο. οἱ φίλους ἡγεμονικοὺς λαβόντες πρότερον κριτὰς καὶ μὴ ἀπαρτισθέντες ἐντυνχανετωσαν Ἰουλίῳ Μαξίμῳ τῷ ἀρχιστάτορι φίλωι, οἱ δʼ ἄλλοι πρὸς τοὺς
The Greek word ἕως (i.e., *heōs*) means 'until' or 'while,' serving as a conjunction, preposition, and adverb of continuance. It marks a limit in time or place and can be used with various grammatical constructions, including the indicative and subjunctive. In the New Testament, it appears in contexts like Matthew 2:9 and John 9:4, indicating the duration or endpoint of an action.
Ζ, ζ, ζῆτα, τό,
zeta, the sixth letter. As a numeral, ζ́ʹ = ἑπτά, ἕβδομος (the obsol. ϛ, Ϝ, vau, "digamma," representing ἕξ), ζ́͵ = 7000.
ἕως, a particle marking a limit, and I. as a ConsuNcTION signifying 1. the temporal terminus ad quem, (ill, until, (Lat. donec, usque dum); asin the best writ. a. with an indie. pret., where something is spoken of which continued up to a certain time: Mt. ii. 9 (€s. . . ἔστη [ἐστάθη L T TrW11)) ; xxiv. 39, (1 Mace. x. 50; Sap. x. 14, ete.). ὍὌ. with ἄν and the aor. subjune. (equiv. to the Lat. fut. perf.), where it is left doubtful when that will take place till which it is said a thing will continue [ef. W. § 42, 5]: ἴσθι ἐκεῖ, ἕως ἂν εἴπω σοι, Mt. ii. 13; add, v. 18; x. 11; xxii. 44; Mk. vi. 10; xii. 36; Lk. xvii.8; xx.43; Actsii.35; Heb. i. 13; after a negative sentence: Mt. v. 18, 26; x. 23 [T WH om. ἄν]; xii. 20; xvi. 28; xxiii. 39; xxiv. 34; Mk. ix. 1; Lk. ix. 27; xxi. 32; 1 Co.iv.5; with the aor. subj. without the addition of dv: Mk. vi. 45 RG; xiv. 32 [here Tr mrg.fut.]…
Read the full entry →ἕως (heōs) — until.
ἕως,
__BEpic dialect εἵως, ἧος (see. entry near the end), Doric dialect ἇς, Aeolic dialect ἆς (which see), Boeotian dialect ἇς [Refs], and ἅως [Refs] Relat. Particle, expressing the point of Time up to which an action goes, with reference to the end of the action, until, till; or to its continuance, while:
__B.I until, till,
__B.I.1 with Ind., of a fact in past time, θῦνε διὰ προμάχων, ἧος φίλον ὤλεσε θυμόν [Refs 8th c.BC+]imperfect with ἄν in apodosi, of an unaccomplished action, ἡδέως ἂν Καλλικλεῖ διελεγόμην, ἕ. ἀπέδωκα I would have gone on conversing till I had.., [Refs 5th c.BC+]
__B.I.2 ἕ. ἄν or κε with Subj. (mostly of aorist), of an event at an uncertain future time, μαχήσομαι.. ἧός κε τέλος πολέμοιο κιχείω till I find, [Refs 8th c.BC+] is sometimes…
ἕως
heos
of uncertain affinity; a conjunction, preposition and adverb of
continuance, until (of time and place):--even (until, unto), (as) far
(as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s).
ἕως
Adv
until, as far as
ἕως heōs 146x
can function as an improper prep., while, as long as, Jn. 9:4; until, Mt. 2:9; Lk. 15:4; as also in NT ἕως οὗ, ἕως ὅτου, Mt. 5:18, 26; ἕως ἄρτι, until now, Mt. 11:12; ἕως πότε, until when, how long, Mt. 17:17; ἕως σήμερον, until this day, to this time, 2 Cor. 3:15; as a prep. of time, until, Mt. 24:21; of place, unto, even to, Mt. 11:23; Read the full entry →
ἕως until, till, Lat. donec, dum, Hom.:—in Hom. sometimes used = τέως, for a time:—to express a fact, ἕως is foll. by Ind., εἷος φίλον ὤλεσε θυμόν Il.; when the event is uncertain, by the opt., ἕως ὅ γε μιγείη till he should reach, Od.
ἕως ἄν or κε with Subj., relating to an uncertain event in future time, μαχήσομαι, εἵως κε κιχείω till I find, Il.
while, so long as, εἵως πολεμίζομεν Od.; ἕως ἔτι ἐλπίς [ἦν] Thuc.
as adv., Lat. usque, mostly with Advs. of Time, ἕως ὅτε, Lat. usque dum, till the time when, Xen.; so, ἕως οὗ Hdt.; ἕως ὀψέ till late, Thuc.:—c. gen., ἕως τοῦ ἀποτῖσαι till he made payment, ap. Aeschin.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
148 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 147 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 598 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.
ἕως δὲ ἑαυτὸν ὑποτίθεται ὡς αἴτιόν τινος, μακρὰν ἀφέστηκε τοῦ παραχωρεῖν θεῷ καὶ ὁμολογεῖν αὐτῷ·
κατοικοῦσι δὲ οὗτοι ἀπὸ Ταύρου καὶ Ἀμάνου τῶν ὀρῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς Ἀσίας ἄχρι ποταμοῦ Τανάιδος, ἐπὶ δὲ τῆς Εὐρώπης ἕως Γαδείρων γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Νεχούτου τοῦ Ἀγατρέους Πέρσηι τῆς ἐπιγονῆς εἶ μὴν κατασκεῦσαι ζυγὸν ἁμαξικὸν καὶ κόφινον ἄρεστα ἕως Τῦβι γ τοῦ ζ ἔτους. ἐὰν δὲ μὴ ποιῇ καθότι προγέγραπται ἀποτισάτω παραχρῆμα χ
ἃ προσωφείλετό σοι πρὸς τὴν συνγραφὴν Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ δίκης· ἐὰν δὲ μὴ ἀποδῶ σοι
ἔτους παρὰ ληνὸν μέτρῳ τῶι Πελαίου, χορηγῶν κενώματα ἀρεστά, καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν
The Greek word Σαμουήλ (i.e., *Samouēl*) is an indeclinable proper noun referring to Samuel, a significant figure in the Hebrew Bible. It appears in the New Testament in Acts and Hebrews, indicating its historical and religious importance. The name is derived from Hebrew, meaning 'heard of God.' The entries consistently affirm its identity without notable disagreement.
Σαμουήλ, (πον, for Onan i i.e. ‘heard of God’, fr. pow and 5x; ef. 1S. i. 20, 27 [see B. Ὁ. s. v. Samuel), 6, [indecl. ; Joseph. (antt. 5, 10, 3) Σαμούηλος, -ov], Samuel, the son of Elkanah by his wife Anna [or Hannah], the last of the DMS’ or judges, a distinguished prophet, and the founder of the prophetic order. He gave the Jews their first kings, Saul and David: Acts iii. 24; xiii. 20; Heb. xi. 32. (1 5. i—xxv., ef. xxviii. ; Sir. xlvi. 13 544.)
Σαμουήλ. In P Oxy VI. 994 (A.D. 499) an order for the payment of 12 artabae of corn to a monk is headed—PorBa[pplov κόμ(ες) Kal Σαμουὴλ περίβλ(επτος) : other exx. of the name in Preisigke Mamenbuch s.v.
∑αμουήλ
Samouel
of Hebrew origin (8050); Samuel (i.e. Shemuel), an Israelite:--Samuel.
see HEBREW for 08050
Σαμουήλ, ὁ
Prop.n.
Samuel
Σαμουήλ Samouēl 3x
(1 Sam. 1:1-25:1), Samuel, pr. name, indecl., Acts 3:24; 13:20; Heb. 11:32*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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 10 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 ἐγκύμων ἐγένετο παραδεξαμένη θείας γονὰς καὶ τελεσφόροις ἐχρήσατο ὠδῖσι, τὸν τεταγμένον ἐν τῇ τοῦ θεοῦ τάξει τρόπον ἀποκυήσασα, ὃν ἐπεφήμισε Σαμουήλ — καλεῖται δ’ ἑρμηνευθεὶς τεταγμένος θεῷ —, λαβοῦσα ἀνταποδίδωσι τῷ δόντι μηδὲν ἴδιον…
Σαμουὴλ λαμπρότατος … παράσχου Σατίῳ ὀνηλάτῃ εἰς τ … ἔτους ϙγ ξβ Τῦβι ϛ .
πόλεως Αὐρήλιοι Ἀβραὰμ Μαρτυρίου καὶ Σερῆνος Φοιβάμμωνος καὶ Ἀπφοῦς Διδύμου καὶ Ἰωάννης Κορνηλίου καὶ Σαμουῆλ Φοιβάμμωνος οἱ πάντες σιδηροχαλκεῖς ἀπὸ τῆς αὐτῆς πόλεως· κυρίου καὶ βεβαίου ὄντος τοῦ ἄλλου
βιάρχῳ ἀριθμοῦ τῶν γενναιοτάτων καὶ καθωσιωμένων Μαύρων τῶν ἐπὶ τῆς Ἑρμουπολιτῶν καθιδρυμένων, παρὰ Σαμουὴλ Ἰακώβου μητρὸς … Ἰουδαίου τῇ θρησκείᾳ ἀπὸ τῆς αὐτῆς Ἑρμουπολιτῶν. βούλομαι ἑκουσίως καὶ αὐθαιρέτως
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word προφήτης (i.e., *prophētēs*) means 'prophet' and is derived from roots meaning 'to speak forth.' It refers to someone who interprets the divine will, often predicting future events. In the New Testament, it encompasses Old Testament prophets, John the Baptist, and Christian prophets, highlighting their role as inspired teachers and speakers of God's messages.
προφήτης, -ου, ὁ [< πρόφημι, to speak forth),
[in LXX chiefly for נָבִיא;]
one who acts as an interpreter or forth-teller of the Divine will (v. Lft., Notes, 83 f.; Tr., Syn., § vi), a prophet;
in cl. (Æsch., Hdt., Plat., al.), of the interpreters of oracles.
In NT,
of the OT prophets: Mt 5:12, Mk 6:15, Lk 4:27, Jo 8:52, Ro 11:3, al.;
προφήτης, -ov, 6, (πρόφημι, to speak forth, speak out; hence prop. ‘one who speaks forth’; see πρό, ἃ. a.), Sept. - = . for w2) (which comes fr. the same root as (Gs: ‘to divulge,’ ‘make known,’ ‘announce’ [ef. Fleischer in Delitzsch, Com. τι. d. Gen., 4te Aufl. p. 551 sq.], therefore prop. i. q. interpreter, Ex. vii. 1, ef. iv. 16; hence an inlerpreter or spokesman for God; one through whom God speaks; cf. esp. Bleek, Einl. in ἃ. A. T. 4te Aufl. p. 309 [Β. Ὁ. s. v. Prophet and reff. there; esp. also Day’s note on Oehler’s O. T. Theol. § 161, and W. Robertson Smith, Prophets of Israel, p. 389 (note on Lect. ii.)]), one who speaks forth by divine inspiration; I. In Grk. writ. fr. Aeschyl., Hdt., and Pind. down 1. an interpreter of oracles (whether uttered by the gods or the μάντεις), or of other hidden things. 2. a foreteller, soothsayer, seer. II. In the N. T. 1. one who, moved by the…
Read the full entry →προφήτης. OGIS 11118 shows us a προφήτης in Upper Egypt in ii/B.c. ; and in Sy/J 790 (=*1157)* (c. B.C. 100?), a procession is ordered in honour of the oracle of Apollo Coropaeus (Corope in the Pagasaean Gulf). The procession is formed of an elected ἱερεύς of Apollo, one each from the colleges of στρατηγοί and νομοφύλακες, one of the πρυτάνεις and a ταμίας, preceding τὸν γραμματέα τοῦ θεοῦ καὶ τὸν προφήτην. The prophet is the interpreter of the oracle—‘‘ the composer’’ would come nearer to fact—and the γραμματεύς takes down the response he dictates. See also the list of religious officials in the Canopic Decree OGIS 56% (B.c. 238) (cf. the Rosetta stone 72. 90°—B.c. 196) οἱ ἀρχιερεῖς Kal προφῆται καὶ οἱ εἰς τὸ ἄδυτον εἰσπορευόμένοι πρὸς τὸν στολισμὸν τῶν θεῶν καὶ οἱ πτεροφόραι καὶ ἱερογραμματεῖς καὶ οἱ ἄλλοι ἱερεῖς. Dittenberger notes adl. that the προφῆται are ‘‘interpretes oraculorum…
Read the full entry →προφήτης (prophētēs) — prophet.
προφήτ-ης, ου,
Doric dialect and Boeotian dialect προφάτας [ᾱ], α, [Refs 6th c.BC+] (πρό, φημί):— properly one who speaks for a god and interprets his will to man, Διὸς π. interpreter, expounder of the will of Zeus, of Tiresias, [Refs 5th c.BC+]; Βάκχου π., perhaps of Orpheus, [Refs 5th c.BC+]; [Διονύσου] π., of the Bacchae, [Refs]; Νηρέως π., of Glaucus, [Refs]; especially of the Delphic Apollo, Διὸς π. ἐστὶ Λοξίας πατρός [Refs 4th c.BC+]; of the minister and interpreter at Delphi, [Refs 5th c.BC+]; at the Ptoön,[Refs 2nd c.BC+]; compare προφῆτις.
2. title of official keepers of the oracle at Branchidae, [Refs 1st c.AD+]; elsewhere, [Refs 2nd c.BC+]
προφήτης
prophetes
from a compound of 4253 and 5346; a foreteller ("prophet"); by
analogy, an inspired speaker; by extension, a poet:--prophet.
see GREEK for 4253
see GREEK for 5346
προφήτης, ου, ὁ
n.m.
a prophet, poet
προφήτης prophētēs 144x
pr. a spokesman for another; spc. a spokesman or interpreter for a deity; a prophet, seer, Tit. 1:12; in NT a prophet, a divinely commissioned and inspired person, Mt. 14:5; Lk. 7:16, 39; Jn. 9:17; a prophet in the Christian church, a person gifted for the exposition of divine truth, 1 Cor. 12:28, 29; a prophet, a foreteller of the future, Mt. 1:22, et al. freq.; οἱ προφῆται, the prophetic scriptures of the Old Testament, Lk. 16:29
προφήτης πρόφημι one who speaks for a God and interprets his will to man, a prophet; so Teiresias is πρ. Διός, Jove's interpreter, Pind.; and of Apollo, Διὸς προφήτης ἐστὶ Λοξίας πατρός Aesch.; while the Pythia, in turn, became the προφῆτις of Apollo, Hdt.; so Poets are called οἱ τῶν Μουσῶν προφῆται interpreters of the Muses, Plat.
generally, an interpreter, declarer, ἐγὼ πρ. σοι λόγων γενήσομαι Eur.; so, the bowl is called κώμου προφάτης, Pind.
in NTest.,
one who possesses the gift of προφητεία, an inspired preacher and teacher.
the revealer of God's counsel for the future, a prophet (in the modern sense of the word), a predicter of future events.
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
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
149 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 144 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 155 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 ὅτε Ἀαρὼν ὁ λόγος καὶ Μαριὰμ ἡ αἴσθησις ἐπανίστανται, ῥητῶς ἀκούουσιν ὅτι, „ἐὰν γένηται προφήτης κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσεται“ καὶ ἐν σκιᾷ ὁ θεός, οὐκ ἐναργῶς, Μωυσεῖ δέ, ὅστις „πιστὸς ἐν ὅλῳ τῷ οἴκῳ, στόμα κατὰ στόμα λαλήσει, ἐν εἴδει…
Κλεόδημος δέ φησιν ὁ προφήτης ὁ καὶ Μάλχος ἱστορῶν τὰ περὶ Ἰουδαίων, καθὼς καὶ Μωυσῆς ἱστόρησεν ὁ νομοθέτης αὐτῶν, ὅτι ἐκ τῆς Κατούρας Ἁβράμῳ ἐγένοντο παῖδες ἱκανοί.
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
αἴθριον καὶ τόπους ψιλοὺς ἀπὸ νότου τῆς οἰκίας πατρικοὺς αὐτοῦ παρὰ Χαιρήμονος τοῦ Ἡρώδου προφήτου Σούχου θεοῦ μεγάλου Ἀρσινοείτου νομοῦ εὐδοκούσης τῆς τούτου γυναικὸς Τομσάιος, καὶ ἐθέμην διὰ Σωκράτους
ψιλῶν τόπων τοῦ προφήτου καθοριζομένου τοὺς πεπραμένους ὑπʼ αὐτοῦ τόπους ἐπικεκρατῆσθαι ὑπὸ τε τοῦ πατρὸς αὐτοῦ καὶ τῶν
νεωτέρου τῶν ἀπὸ τῆς Σοκνοπαίου Νήσου ἀγοράσαντα τῶι μα ἔτει οἰκίαν ἀδέσποτον παρὰ τοῦ προφήτου προσανειληφέναι τῶι μγ ἔτει Καίσαρος ἑτέρους ψιλοὺς τόπους ἀδεσπότους. τὸν αὐτὸν εἰσέδωκεν Νεστνῆφις. σημανθέντος