Acts 16:16 — Word Study
N1904Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
BSAIt happenedginomai▸ nowde goingporeuō▸ [on our way, traveling] of usegō toeis the [place of] prayer,proseuchē [worship, communion with God] a girlpaidiskē [a maidservant, a young female servant] certaintis havingechō▸ a spiritpneuma [a supernatural being] PythonPuthōn△ [a divining spirit, claiming to predict the future] meeting byapantaō▸ us,egō whohostis, hētis gainergasia [much gain, a significant profit] muchpolus was bringingparechō▸ [brought in, provided] theho masterskurios [lords, owners] of herautos by fortune-telling.manteuomai△▸ [soothsaying, divining]
| Greek | English | Parsing |
|---|---|---|
| Ἐγένετο | It happened | Verb, second aorist, middle deponent |
| δὲ | now | Conjunction |
| πορευομένων | going | Verb, present, no voice stated |
| ἡμῶν | of us | Personal pronoun, first person, genitive |
| εἰς | to | Preposition |
| τὴν | the | |
| προσευχήν, | [place of] prayer, | Noun, accusative, singular |
| παιδίσκην | a girl | Noun, accusative, singular |
| τινὰ | certain | Indefinite pronoun, accusative, singular |
| ἔχουσαν | having | Verb, present, active |
| πνεῦμα | a spirit | Noun, accusative, singular |
| πύθωνα | Python | Noun, genitive, singular |
| ὑπαντῆσαι | meeting by | Verb, aorist, active |
| ἡμῖν, | us, | Personal pronoun, first person, dative |
| ἥτις | who | Relative pronoun, nominative, singular |
| ἐργασίαν | gain | Noun, accusative, singular |
| πολλὴν | much | Adjective, accusative, singular |
| παρεῖχεν | was bringing | Verb, imperfect, active |
| τοῖς | the | Article, dative, plural |
| κυρίοις | masters | Noun, dative, plural |
| αὐτῆς | of her | Personal pronoun, genitive, singular |
| μαντευομένη. | by fortune-telling. | Verb, present, no voice stated |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | One day as we were going to the place of prayer, we were met by a slave girl with a spirit of divination, who earned a large income for her masters by fortune-telling. |
| KJV | ¶ And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: |
| ASV | And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying. |
| YLT | And it came to pass in our going on to prayer, a certain maid, having a spirit of Python, did meet us, who brought much employment to her masters by soothsaying, |
| WEB | As we were going to prayer, a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. |
| BBE | And when we were going to the place of prayer, we came across a girl with a spirit which gave knowledge of the future, whose masters made great profit from her power. |
Translations differ primarily in the rendering of Ἐγένετο and other key phrases — see How Translations Differ.
The sentence is structured around a main clause with additional descriptive and relative clauses providing context and details.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὅστις
verbγίνομαι
The sentence as the grammar sees it Open the tree ›
2 of 22 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 16:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Encounter with the Slave Girlgenerated
Acts 16:16 describes an encounter during a journey to a place of prayer, where Paul and his companions meet a slave girl possessed by a spirit of divination. This girl, who follows them, announces their identity as servants of God. The passage illustrates the tension between the spiritual authority of the apostles and the supernatural claims of the girl, leading to a significant confrontation in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 16:18 | She continued this for many days. Eventually Paul grew so aggravated that he turned and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” And the spirit left her at that very moment. |
| 2 | Acts 8:9–11 | Prior to that time, a man named Simon had practiced sorcery in the city and astounded the people of Samaria. He claimed to be someone great, |
| 3 | Exodus 7:11–12 | But Pharaoh called the wise men and sorcerers and magicians of Egypt, and they also did the same things by their magic arts. |
| 4 | Deuteronomy 13:1–3 | If a prophet or dreamer of dreams arises among you and proclaims a sign or wonder to you, |
| 5 | Deuteronomy 18:9–11 | When you enter the land that the LORD your God is giving you, do not imitate the detestable ways of the nations there. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — πνεῦμα, pneumagenerated
The Greek word πνεῦμα (pneuma) means 'spirit' or 'breath' and can refer to both the human spirit and supernatural beings. It is a neuter noun used in various contexts, including the Holy Spirit and other spiritual entities. In this verse, it describes the spirit that enables the girl to practice divination.
The usage of πνεῦμα here indicates a supernatural influence that empowers the girl, linking her to practices of fortune-telling and divination, which were prevalent in the ancient world.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which uses the phrase spirit of divination. Other translations like the KJV and ASV also use similar phrases, maintaining the focus on the supernatural aspect of the girl's abilities.
Where translations differ, they do so mainly in the rendering of Ἐγένετο, with the KJV using it came to pass while others like the BBE simply state came. This indicates a variation in stylistic choices rather than meaning.
Sentence Structuregenerated
The main verb of the verse is Ἐγένετο, it happened, which introduces the events. The structure includes a participial phrase describing the action of going, a noun phrase indicating the subject, and a relative clause that provides additional information about the girl.
The sentence is constructed with a main clause followed by subordinate phrases, which detail the circumstances of the encounter and the identity of the girl, illustrating the flow of the narrative.
Septuagint Backgroundgenerated
προσευχή is used in the Septuagint to refer to prayer, indicating a continuity in the concept of prayer from the Old Testament to the New Testament. The term appears in contexts that emphasize the importance of communication with God.
πνεῦμα also appears in the Septuagint, where it translates the Hebrew word for spirit, linking the concept of spiritual beings across both Testaments.
In plain words — the whole versegenerated
Acts 16:16 tells of Paul and his companions going to a place of prayer when they meet a slave girl who has a spirit that allows her to tell fortunes. This spirit brings her masters a lot of money, showing how she is exploited for profit.
Frequently Asked Questionsgenerated
It means she was believed to possess a supernatural ability to predict the future, often associated with pagan practices.
They were going to engage in prayer, which was a regular practice for them as they sought guidance and strength.
The girl's masters represent the exploitation of vulnerable individuals for profit, highlighting social injustices of the time.
This encounter illustrates the conflict between the early Christian message and existing pagan practices, setting the stage for further developments in the narrative.
Reflection Questionsgenerated
- What can we learn about the exploitation of individuals in our society today?
- How can we discern between true spiritual authority and false claims in our lives?
- In what ways can prayer serve as a source of strength during challenging encounters?
- What does this passage teach us about the nature of divination and its implications for faith?
The early church on this verse — how the Fathers read it
The early church Fathers have commented on this passage, often discussing the implications of the girl's spirit and the nature of divination as it relates to Christian faith.
It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy,Early Church Fathers on Acts 16 →
In the outcasting, accordingly, when the unclean creature was upbraided with having dared to attack a believer, he firmly replied, "And in truth I did it most righteously, for I found her in my domain.Early Church Fathers on Acts 16 →
But if any one is moved by this, that some of those who are baptized in sickness are still tempted by unclean spirits, let him know that the obstinate wickedness of the devil prevails even up to the saving water,Early Church Fathers on Acts 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 16:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass as we went to prayer,.... That is, to the house of prayer, or to the oratory, as they were in the way to it; for this is not to be understood of their just going to the act, or
Read John Gill on Acts 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: And it came to pass, and we went to
Read Robert Jamieson on Acts 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWent to prayer; went towards the place where their public prayers were usually made. Of divination; or, of Python, the name of Apollo, from the place where he was worshipped, (which was afterwards called Delphi), and from whom all evil spirits, that pretended to divination, were called Pythons; as that the woman made use of to delude Saul by, .
Read Matthew Poole on Acts 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: Ver. 16. Possessed with a spirit, &c.] These the seventy seniors usually call εγγαστριμυθους, because the devil spake out of their bellies. For which cause also the Hebrews call them Oboth, or bottles; because the bellies of those women that were thus made use of by the devil were swelled as big as bottles. (Beza in loc.) In the year of grace 1536, a certain damsel at Frankfort in Germany, being possessed with a devil, and stark mad, swallowed down pieces of money with much gnashing of her teeth; which monies were presently wrung…
Read John Trapp on Acts 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) As we went to prayer.—Better, perhaps, to the oratory, or place of prayer. (See Note on Acts 16:13.) It should be stated, however, that the Greek noun is used without the article, and that this is so far in favour of the Received rendering. On the other hand, we find the noun ecclesia, or church, used without the article in 1 Corinthians 14:4; 1 Corinthians 14:19; 1 Corinthians 14:35; 3 John 1:6, and it is, therefore, probable that proseucha might be used in the same way, just as we speak of “going to church, or to chapel,” without the article. This was probably on the following Sabbath, or possibly after a longer interval, when the mission of the Apostles had become known, and had…
Read Charles John Ellicott on Acts 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. As we went to prayer] ειςπροσευχην, Into the proseucha: See Clarke on Acts 16:13, and See Clarke on Lu 6:12. The article, την, is added here by ABCE, several others, Origen and Theophylact: thus makes the place more emphatic, and seems to determine the above meaning of προσευχην to be right-not the act of prayer or praying to God, but the place, the oratory, in which these proselytes assembled for the purpose of praying, reading the law and the prophets, and such like exercises of devotion. It appears that the apostles spent dome time here; as it is evident, from this and the following verses, that they often resorted to this place to preach the Gospel. Possessed with a spirit of…
Read AdamClarke on Acts 16 →CambridgeThe Cambridge Bible for Schools and Colleges16. as we went to prayer] Better, as we were going to the place of prayer, see on Acts 16:13. For though the Greek noun here is without the article it is clearly to be rendered as in the previous verse. This must have been on another occasion than that on which Lydia was converted. For in the expression “she constrained us” it seems implied that they had already taken up their abode there before the events recorded in this verse.possessed with a spirit of divination] More literally, and according to the oldest MSS. which make the two nouns in apposition, having a spirit, a Python. According to Plutarch (De def. Orac. 9) those persons who practised ventriloquism, called also ἐγγαστρίμυθοι…
Read Cambridge on Acts 16 →Albert Barnes1798–1870Barnes' Notes on the BibleAs we went to prayer - Greek: as we were going to the proseuche, ‘the place of prayer, Acts 16:13. Whether this was on the same day in which the conversion of Lydia occurred, or at another time, is not mentioned by the historian.
Read Albert Barnes on Acts 16 →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
One day as we were going to the place of prayer, we were met by a slave girl with a spirit of divination, who earned a large income for her masters by fortune-telling.
As we were going to prayer, a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling.
One day as we were going to the place of prayer, we were met by a slave girl with a spirit of divination, who earned a large income for her masters by fortune-telling.
Now as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. She brought her owners a great profit by fortune-telling.
Tyndale line
¶ And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying.
And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, which brought her masters much gain by soothsaying.
And it came to pass as we went to prayer, a certain damsel possessed with a spirit of divination, met us, who brought her masters much gain by sooth-saying:
And it came to passe that as we went to prayer, a certaine maide hauing a spirit of diuination, mette vs, which gate her masters much vantage with diuining.
Strictly literal
And it came to pass as we were going to prayer that a certain female slave, having a spirit of Python, met us, who brought much profit to her masters by prophesying.
And it came to pass in our going on to prayer, a certain maid, having a spirit of Python, did meet us, who brought much employment to her masters by soothsaying,
And it came to pass in our going on to prayer, a certain maid, having a spirit of Python, met us, who brought much employment to her masters by soothsaying;
It came about that, as we were going to the place of prayer, a certain young woman who had a spirit of divination encountered us. She brought her masters much gain by fortunetelling.
From the Latin
And it came to pass, as we went to prayer, a certain girl, having a pythonical spirit, met us, who brought to her masters much gain by divining.
Simplified
One day when we were going down to the place of prayer we met a slave girl possessed by an evil spirit. She earned her masters a great deal of money by fortune-telling.
And when we were going to the place of prayer, we came across a girl with a spirit which gave knowledge of the future, whose masters made great profit from her power.
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.
Factum est autem euntibus nobis ad orationem, puellam quamdam habentem spiritum pythonem obviare nobis, quæ quæstum magnum præstabat dominis suis divinando.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܘܐ ܕܟܕ ܐܙܠܝܢܢ ܠܒܝܬ ܨܠܘܬܐ ܦܓܥܬ ܒܢ ܥܠܝܡܬܐ ܚܕܐ ܕܐܝܬ ܗܘܐ ܠܗ ܪܘܚܐ ܕܩܨܡܐ ܘܥܒܕܐ ܗܘܬ ܠܡܪܝܗ ܬܐܓܘܪܬܐ ܣܓܝܐܬܐ ܒܩܨܡܐ ܕܩܨܡܐ ܗܘܬ
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.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
The standard critical text of the New Testament.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
The previous edition, still widely cited.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
The Society of Biblical Literature edition, freely licensed.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
The edition that turned scholarship toward the earliest manuscripts.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
An independent critical text built from the oldest witnesses then known.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
A recent critical edition following documentary evidence closely.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς — προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα — — ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
The reading of the majority of surviving manuscripts.
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς — προσευχήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα — — ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
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 |
|---|---|---|
| τὴν the | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| πύθωνα Python | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ὑπαντῆσαι meeting by | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 16:16
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.
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-2ADI-3S — Verb · second aorist · middle deponent · indicative · third person · singularsecond aorist middle deponent indicative — a completed action, viewed as a whole.
V-2ADI-3S Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Singular
677 occurrences in the New Testament, rendered 180 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 668 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
πορεύομαι is a middle voice verb meaning to go or travel, derived from a root associated with passage. It covers a range of meanings from literal travel to metaphorical uses, such as living a certain way or departing from life. The New Testament frequently uses it to describe journeys, both physical and spiritual, including references in Matthew and Luke.
πορεύω,
(< πόρος, a ford, a passage),
[in LXX chiefly for הלךְ;]
in cl. (the act. becomes obsolete in late Gk.; v. M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), -ομαι, to go, proceed, go on one's way: c. acc., ὁδόν, Ac 8:39; seq. ἐκεῖθεν, Mt 19:15; ἐντεῦθεν, Lk 13:31; ἀπό, Mt 25:41, Lk 4:42; εἰς, Mt 2:20, Mk 16:12, Lk 1:39, Jo 7:35, al; εἰς εἰρήνην (cf. I Ki…
πορεύω : to lead over, carry over, transfer, (Pind., Soph., Thue., Plat., al.); Mid. (fr. Hdt. down), pres. πορεύομαι; impf. ἐπορευόμην ; fut. πορεύσομαι; pf. ptep. πεπορευμένος ; 1 aor. subjune. 1 pers. plur. πορευσώμεθα (Jas. iv. 13 Rec. Grsb.); 1 aor. pass. ἐπορεύθην ; (πόρος a ford, [cf. Eng. pore i. 6. passage through ; Curtius § 356; Vanitek p- 479]) ; Sept. often for 727, JAN, 12; prop. to lead one’s self across ; i. e. to take one’s way, betake one’s self, set out, depart ; a. prop.: τὴν ὁδόν μου, to pursue the journey on which one has entered, continue one’s journey, [A. V. go on one’s way], Acts viii. 39; πορ. foll. by ἀπό w. agen. of place, to depart from, Mt. xxiv. 1 [R G]; ἀπό w. a gen. of the pers., Mt. xxv. 41; Lk. iv. 42; ἐκεῖθεν, Mt. xix. 15; ἐντεῦθεν, Lk. xiii. 31; foll. by εἰς w. an ace. of place, to go, depart, to some place: Mt. ii. 20; xvii. 27; Mk. xvi.12; Lk.i.…
Read the full entry →πορεύω (poreuō) — to travel.
πορ-εύω,
future -σω[Refs 5th c.BC+]aorist ἐπόρευσα, poetry πόρευσα [Refs 5th c.BC+]:—passive and middle, future πορεύσομαι [LXX+5th c.BC+]aorist ἐπορευσάμην (only compounds ἐν-, προ-, [Refs 5th c.BC+], etc.: perfect πεπόρευμαι [Refs 5th c.BC+]:(πόρος):
I. active, make to go, carry, convey, by land or water, τινα [Refs 6th c.BC+]: with doubleaccusative, carry or ferry over, [Νέσσος] ποταμὸν.. Βροτοὺς μισθοῦ 'πόρευε [Refs 5th c.BC+]
I.2. of things, bring, carry, ἐπιστολὰς πατρί [Refs 5th c.BC+]; furnish, bestow, χρυσόν [Refs 5th c.BC+]; set in motion, κίνησις.. βραδυτῆτάς τε καὶ τάχη.. π. [Refs 5th c.BC+]
I.3. absolutely, conduct a search, [Refs 5th c.BC+]
πορεύομαι
poreuomai
middle voice from a derivative of the same as 3984; to traverse, i.e.
travel (literally or figuratively; especially to remove (figuratively,
die), live, etc.); --depart, go (away, forth, one's way, up), (make a,
take a) journey, walk.
see GREEK for 3984
πορεύομαι
v.
I travel, journey, go
πορεύω poreuō 153x
also listed as a deponent, πορεύομαι, to go, pass from one place to another, Mt. 17:27; 18:12; to go away, depart, Mt. 24:1; 25:41; Jn. 14:2, 3; trop. to go away, depart, from life, to die, Lk. 22:22; to go, pass on one’s way, journey, travel, Mt. 2:8, 9; Lk. 1:39; 2:41; πορεύομαι ὀπίσω, to go after, to become a follower or partisan, Lk. 21:8; or, to pursue after, be devoted to, 2 Pet. 2:10; from the Hebrew, to go or proceed in any way…
Read the full entry →Verb-PNP-GPM — Verb · present · no voice stated · participle · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
V-PNP-GPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Genitive Number: Plural Gender: Masculine
153 occurrences in the New Testament, rendered 56 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 153 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 443 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 ὁ ποταμὸς ὁ τρίτος Τίγρις, οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων.“ τρίτη ἐστὶν ἀρετὴ σωφροσύνη, ἀντιστατοῦσα τῇ κατευθύνειν δοκούσῃ τὴν ἀνθρωπίνην ἀσθένειαν ἡδονῇ·
Ἰάκωβος δὲ εἰς τὴν Μεσοποταμίαν στελλόμενος ὑπὸ τῆς μητρὸς κατὰ γάμον τῆς Λαβάνου θυγατρὸς τοῦ ἐκείνης ἀδελφοῦ, ἐπιτρέψαντος Ἰσάκου τὸν γάμον διὰ τὸ πείθεσθαι τοῖς βουλήμασι τῆς γυναικὸς διὰ τῆς Χαναναίας ἐπορεύετο καὶ διὰ τὸ πρὸς τοὺς ἐπιχωρίους…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἔχεις ἔτους λδ Παχὼνς η ἃς Πᾶσις Ἰροβάστιος θρίσσας ρ δραχμῶν μ Θῶυθ γ πορευομένου σου πρὸς Ἀπολλώνιον θρίσσας σ δραχμῶν π Χοίαχ ζ κατὰ τὴν παρὰ Φιλίσκου ἐπιστολὴν
δὲ τὸν ὀνηλάτην εἰς Ἡρακλήους πόλιν δοὺς αὐτῶι ἐφόδιον δραχμὰς δ· οὐ γὰρ ἠβούλετο πορεύεσθαι, ἂν μὴ ἐφόδιον λάβηι.
προσάγγελμα Ὥρωι φυλακίτηι παρὰ Διοσκουρίδου. ἔτους ζ μηνὸς Θῶυθ β. πορευομένου μου ἐκ Κροκοδίλων πόλεως εἰς Φιλαδέλφειαν
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
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
προσευχή (proseuchē) means prayer, particularly a prayer directed to God. It can also refer to a place of prayer, such as a synagogue or chapel. The New Testament uses this term in various contexts, including specific verses like Matthew 17:21 and Acts 16:13. Some lexicons note a distinction between προσευχή and related terms, but the differences are not universally agreed upon.
αἴτημα, ἱκετηρία. Four of these words occur together at 1 Tim. 11. 1 ; on which Flacius Illyricus (Clavis, 5. v. Oratio) justly observes: ‘Quem vocum acervum procul dubio Paulus non temere congessit.’ I propose to consider not these only, but the larger group of which they form a portion. Εὐχή is found only once in the N. T. in the sense of a prayer (Jam. v. 15); twice besides in that of a vow (Acts XViii. 18; xxi. 23); compare Plato (Legg. vii. 801 a), εὐχαὶ παρὰ θεῶν αἰτήσεις εἰσί. On the distinction between it and προσευχή, between εὔχεσθαι and προσεύχεσθαι, there is a long discussion in Origen (De Orat. ὃ 2, 8, 4), but of no great value, and not bringing out more than the obvious fact that in εὐχή and εὔχεσθαι the notion of the vow, of the dedicated thing, is more commonly found than that of prayer. A more interesting treatment of the words, and the difference between them, may be…
Read the full entry →† προσ-ευχή, -ῆς, ἡ
(< προσεύχομαι),
[in LXX chiefly for תְּפִלָּה;]
προσ-ευχή, -ῆς, 9, (προσεύχομαι), Sept. for ΤΙ 311, i. 4. εὐχὴ πρὸς τὸν θεόν [cf. πρός, IV. 1]; 1. prayer addressed to God: Mt. xvii. 21 [T WH om. Tr br. the vs.]; xxi. 22; Mk. ix. 29; Lk. xxii. 45; Acts iii.1; vi. 4; x. 31; Ro. xii. 12; 1 Co. vii. 5; Col. iv. 2; plur., Acts ii. 42; x.4; Ro.i. 10 (9); Eph.i.16; Col. iv.12; 1 Th. i. 2; Philem. 4, 22; 1 Pet. iii. 7; iv. 7; Rev.v. 83 viii. 3,4 (where rais mpocevyais is a dat. commodi, for, in aid of, the prayers [W. § 31, 6c.; cf. Green p. 101 sq.}); οἶκος προσευχῆς, a house devoted to the offering of prayer to God, Mt. xxi. 13; Mk. xi. 17; Lk. xix. 46, (Is. lvi.7; 1 Mace. vii. 37); προσευχὴ καὶ δέησις, Acts 1. 14 Ree.; Eph. vi. 18; Phil. iv. 6, (1 K. viii. 38; 2 Chr. vi. 29; 1 Mace. vii. 37; on the distinction between the two words see δέησις) ; plur., 1 Tim. ii. 1; v. 5; ἡ πρ. τοῦ θεοῦ, prayer to God, Lk. vi. 12 (εὐχαριστία θεοῦ, Sap.…
Read the full entry →προσευχή. For a pagan instance οἵ προσευχή in the general sense of ‘‘ prayer,” ‘‘ supplication,” we can now cite the interesting letter, BGU IV. τοϑοῦ (iii/A.p.) (= Chrest. I. p. 564), in which a father congratulates his son on his marriage kata τὰς κοινὰς ἡμῶν εὐχὰς Kal προσευχάς. Exx. of προσευχή as a Jewish “‘ place of prayer,” as in Ac 1618 (cf. 3 Macc 72°), are readily forthcoming from both the papyri and the inscrr. Thus as early as B.C. 217 we have a petition from a village of the Fayiim, P Magd 35 (= Chrest. I. p. 80), regarding a garment deposited ὃ ἐν τῆι προσευχῆι τῶν ᾿Ιουδαίων, to await a judicial decision as to the rightful owner. And in P Tebt I. 8615 (late ii/B.c.) we read of a προσευχὴ Ιουδαίων with a Διὸς παρά(δεισος) near at hand. From Roman times comes aseries of accounts from the waterworks of the metropolis (? Hermopolis), P Lond 117757 (A.D. 113) (=III. p. 183)…
Read the full entry →προσευχή (proseuchē) — prayer.
προσευχή, ἡ,
prayer, οἶκος προσευχῆς, of the Temple, [LXX+3rd c.AD+]
II. place of prayer, sanctuary, chapel, [Refs]; especially among the Jews. synagogue, [NT+3rd c.BC+]
προσευχή
proseuche
from 4336; prayer (worship); by implication, an oratory (chapel):--X
pray earnestly, prayer.
see GREEK for 4336
προσευχή, ῆς, ἡ
n.f.
prayer, a place for prayer
προσευχή proseuchē 36x
prayer, Mt. 17:21; 21:13, 22; Lk. 6:12; Acts 1:14; meton. a place where prayer is offered, an oratory, perhaps, Acts 16:13, 16
προσευχή προσ-ευχή, ἡ, prayer, οἶκος προσευχῆς, of the Temple, NTest.
a place of prayer, an oratory or chapel, id. NTest., Juven.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
prar (deesis, proseuche, (enteuxis; for an excellent discussion of the meaning of these see Thayer's Lexicon, p. 126, under the word deesis; the chief verbs are euchomai, proseuchomai, and deomai, especially in Luke and Acts; aiteo, "to ask a favor" distinguished from erotao, "to ask a question," is found occasionally): In the Bible "prayer" is used in a simpler and a more complex a narrower and a wider signification. In the former case it is supplication for benefits either for one's self (petition) or for others (intercession). In the latter it is an act of worship which covers all soul in its approach to God. Supplication is at the heart of it, for prayer always springs out of a sense of need and a belief that God is a rewarder of them that diligently seek Him (Heb 11:6). But adoration and confession and thanksgiving also find a…
Prayer
Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a “beseeching the Lord” (Ex. 32:11); “pouring out the soul before the Lord” (1 Sam. 1:15); “praying and crying to heaven” (2 Chr. 32:20); “seeking unto God and making supplication” (Job 8:5); “drawing near to God” (Ps. 73:28); “bowing the knees” (Eph. 3:14).
The object of this article will be to touch briefly on -- The doctrine of Scripture as to the nature and efficacy of prayer; Its directions as to time, place and manner of prayer; Its types and examples of prayer. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet…
Is the offering of the emotions and desires of the soul to God, in the name and through the mediation of our Lord and Savior Jesus Christ. It is the communion of the heart with God through the aid of the Holy Spirit, and is to the Christian the very life of the soul. Without this filial spirit, no one can be a Christian, Job 21:15 Ps 10:4.
In all ages God has delighted in the prayers of his saints. From the promulgation of the law, the Hebrews did not intermit public worship daily in the tabernacle or the temple. It consisted in offering the evening and morning sacrifices, every day, accompanied with prayers by the priests and Levites in that holy edifice. Every day also the priests offered sacrifices, incense, offerings, and first fruits for individuals; they performed ceremonies…
36 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 36 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 31 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ γὰρ ἦν ἄδηλον, ὅτι ἡ περὶ τὴν κατάλυσιν τῶν προσευχῶν φήμη λαβοῦσα τὴν ἀρχὴν ἀπὸ τῆς Ἀλεξανδρείας διαδοθήσεται μὲν εὐθὺς εἰς τοὺς ἐν Αἰγύπτῳ νομούς, δραμεῖται δ’ ἀπὸ μὲν Αἰγύπτου πρὸς ἀνατολὰς καὶ ἔθνη τὰ ἑῷα, ἀπὸ δὲ τῆς ὑποταινίου καὶ Μαρείας,…
δεδόχθαι καὶ ἡμῖν Ἰουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς Ἰουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος.
οὐ προσήξεις ἐπὶ προσευχὴν ἐν συνειδήσει πονηρᾷ.
τῇ ὑπαρχθείσῃ σοι ἀγαθῇ εὐσεβεῖ καὶ εὐτυχεῖ συμβιώσει κατὰ τὰς κοινὰς ἡμῶν εὐχὰς καὶ προσευχάς, ἐφʼ αἷς οἱ θεοὶ τέλειον ἐπακούσαντες παρέσχον. καὶ ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς παρόντες
εἰδέναι, ὅπως ὁ θεὸς ἀκυρώσῃ τὸ χειρόγραφον τῶν ἁμαρτιῶν μου διὰ τῶν βεβαιοτάτων ὑμῶν προσευχῶν ἁγιωτάτων. γνῶναί σε οὖν θέλω, γνησιώτατε καὶ μακαριώτατε, ὅτι ὅτε ἦμεν ἐν τῇ νήσῳ
ἴασιν λαμβάνω. δέομαι τῷ θεῷ δέομαι καὶ σοι μνήσθητί μου ἐν τῇ ἁγίᾳ σου προσευχῇ. εἰ καὶ ἐν σώματι οὐκ ἧκα παρὰ τοὺς πόδας σου ἐν πνεύματι ἧκα πρὸς
παιδίσκη is a feminine diminutive of παῖς, meaning a young girl or maiden. It primarily refers to a young female slave or maidservant, as seen in various New Testament passages like Matthew 26:69 and Mark 14:66. The term can also denote a courtesan in some contexts. Notably, Thayer's entry highlights its use in the Septuagint for female slaves.
παιδίσκη, -ης, ἡ,
dimin, of παῖς,
[in LXX for שִׁפְחָה, אָמָה, etc.;]
a young girl, a maiden (נַעֲרָה, Ru 4:12).
Colloq., a young female slave, a maid-servant (v. Kennedy, Sources, 40 f.; Deiss., LAE, 186, 3322): Mt 26:69, Mk 14:66, 69, Lk 12:45 22:56, Jo 18:17, Ac 12:13 16:16; of Hagar, Ga 4:22, 23, 30(LXX); id., metaph., Ga 4:31.†
SYN.: v.s. παῖς.
παιδίσκη, -ns, 7, (fem. of παιδίσκος, a young boy or slave ; a dimin. of παῖς, see νεανίσκος) ; 1. a young girl, damsel, (Xen., Menand., Polyb., Plut., Leian. ; Sept. Ruth iv. 12). 2. a maid-servant, a young female slave; cf. Germ. Madchen [our maid] for a young female-servant (Hdt. 1, 93; Lys., Dem., al.) : Lk. xii. 45; Acts xvi. 16; opp. to ἡ ἐλευθέρα, Gal. iv. 22 sq. 30 sq-; spec. of the maid-servant who had charge of the door: Mt. xxvi. 69; Mk. xiv. 66, 69; Lk. xxii. 56; Acts xii. 13; ἡ π. ἡ θυρωρός, Jn. xviii. 17; (also in the Sept. of a female slave, often for HAS, ANDW). Cf. Lob. ad Phryn. p. 239. [Syn. see παῖς, fin.]
παιδίσκη from meaning originally ‘‘a young woman” came in later Greek to denote ‘‘a female slave”: see Rutherford WP, p- 312f., Kennedy, Sowsces, p. 401, Exx. of this meaning, as in LXX and NTI, are—PSI IV. 406” (iii/B.c.) Δριμύλος παιδίσκην ἠγόραζεν (δραχμὰς) τ, P Criss I. 2 19 (Bic. 173) παιδίσκην δο[ύλην αὐτῆς] ἧι. ὄνομα Στολίς, P Grenf I. 43° (ii/B c.) ᾿ΑἸφροδισία καὶ ἡ θυγάτηρ καὶ ἡ παιδίσκη, BGU I. 9519 (ii/A.D.) ὑπάρχι δὲ τῇ θυγατρὶ] παιδίσκη δούλη Tacov[xap|tov, and the illiterate P Oxy VII. 10691® (ili/a.D) τὴν πεδείσκην pov δὲ mpd λόγον avaykacov φειλοπονεῖστε (= φιλοπονεῖσθαι), ‘make my slave-girl be properly industrious” (Ed.). Other reff. in Rostovtzeff, Large Estate,p.115f. In PSI VI. 667 (iii/B.c.) a παιδίσκη writes to her employer that she is ‘‘ tired of dragging wood” (kek[pnkut?]a ξυλοφοροῦσᾳ), but “‘does not wish to go on strike” (οὐ θέλουσα ἀναχωρῆσαι). On the…
Read the full entry →παιδίσκη (paidiskē) — maidservant.
παιδίσκ-η, ἡ,
diminutive of παῖς (ἡ), young girl, maiden, [Refs 5th c.BC+]; π. νέα, of a wife, [Refs 1st c.AD+]
II. young female slave, bondmaid, [NT+5th c.BC+]: generally, maidservant, [NT]; τοὺς παῖδας καὶ τὰς π. [NT]
II.2. prostitute, [Refs 5th c.BC+]
παιδίσκη
paidiske
feminine diminutive of 3816; a girl, i.e. (specially), a female slave
or servant:--bondmaid(-woman), damsel, maid(-en).
see GREEK for 3816
παιδίσκη, ης, ἡ
n.f.
a female slave, maidservant, maid.
παιδίσκη παιδίσκη, ἡ, Dim. of παῖς h a young girl, maiden, Xen.
a young slave, courtesan, Hdt., Plut.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
13 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 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 58 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.
ἐκ μὲν τῆς Λείας πέμπτος υἱός ἐστιν Ἰσσάχαρ γνήσιος τοῦ Ἰακώβ, συγκαταριθμουμένων δὲ τῶν ἐκ τῆς Ζέλφας δυεῖν ἕβδομος, τοῦ δὲ Ἰακὼβ πέμπτος ἐστὶν ὁ Δὰν ἐκ τῆς Βάλλας τῆς παιδίσκης Ῥαχήλ.
ἂν δʼ ἐξελέγξῃ τὴν παιδίσκην ἐφθαρμένην, δημότις μὲν οὖσα τοῦ μὴ σωφρόνως προστῆναι τῆς παρθενίας ἄχρι νομίμων γάμων καταλευέσθω, ἂν δʼ ἐξ ἱερέων ᾖ γεγενημένη, καιέσθω ζῶσα.
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
δεξιῶι, τοῖς δυσὶ Πομσάειος, πεπρακέναι αὐτῇ Τακωνάειτι καὶ Τεσενούφι πέμπτῳ τὴν ὑπάρχουσαν τῇ Θενπετερμούθι παιδίσκην δούλην ᾗ ὄνομα Τασουχᾶς, ὡς ἐτῶν δέκα ἑπτὰ ὑπόπτιλλος οὐλὴ μετώπῳ ἐκ δεξιῶν, ταύτην
οἴνου κεραμίου α. δραχμαὶ δ ἐν τῇ πόλει ὑπὲρ τῆς γυναικὸς Μομμοῦτος καὶ τῆς παιδίσκης Χράτου Ἁρπεήσιος ἐφοδίου. δραχμαὶ δ Φαῶφι α. διὰ Ὀννόφριος πτεραφόρου καὶ Ἁρμάειος γερδίου καὶ
τρισὶ Ὀννώφρι καὶ Ψύφι καὶ Ψενκήβκι τὴν ὑπάρχουσαν τῷ αὐτῷ Ψύφι τῷ καὶ Ἁρποχρατίωνι παιδίσκην δούλην, ᾗ ὄνομα Τύχη ἡ καὶ Ταπάεις, καὶ ταύτης ἔκγονα θηλυκὰ δύο , αἷς
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-ASF — Indefinite pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
X-ASF Part of Speech: indefinite pronoun Case: Accusative Number: Singular Gender: Feminine
542 occurrences in the New Testament, rendered 35 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 530 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 121 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 λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-ASF — Verb · present · active · participle · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
V-PAP-ASF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Feminine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word πνεῦμα (i.e., *pneuma*) means 'spirit' or 'breath' and is derived from the verb πνέω (to blow). It encompasses various meanings, including air in motion, the vital principle of life, and spiritual beings such as angels and demons. In the New Testament, it frequently refers to the Holy Spirit and the human spirit, appearing in contexts that contrast it with the body or flesh.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18…
Read the full entry →πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which…
Read the full entry →πνεῦμα (pneuma) — spirit/breath: spirit.
πνεῦμα, ατος, τό,
(πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]
2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the…
πνεῦμα
pneuma
from 4154; a current of air, i.e. breath (blast) or a breeze; by
analogy or figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or
(superhuman) an angel, demon, or (divine) God, Christ's spirit, the
Holy Spirit:--ghost, life, spirit(-ual, -ually), mind. Compare 5590.
see GREEK for 4154
see GREEK for 5590
πνεῦμα, ατος, τό
n.n.
wind, breath, spirit
πνεῦμα pneuma 379x
wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor.…
Read the full entry →πνεῦμα πνεῦμα, ατος, τό, πνέω a blowing, πνεύματα ἀνέμων Hdt., Aesch.: alone, a wind, blast, Trag., etc.
metaph., θαλερωτέρῳ πν. with more genial breeze or influence, Aesch.; λύσσης πν. μάργῳ id. Aesch.; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, Soph.
like Lat. spiritus or anima, breathed air, breath, Aesch.; πν. βίου the breath of life, id. Aesch.; πν. ἀθροίζειν to collect breath, Eur.; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up the ghost, id. Eur.; πνεύματος διαρροαί the wind-pipe, id. Eur.
that is breathed forth, odour, scent, id. Eur.
spirit, Lat. afflatus, Anth.: inspiration, NTest.
the spirit of man, id. NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
385 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 379 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 173 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαυίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου Αὐτοκράτορος καὶ
r ἐν ὀνόματι τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης ἡμῶν τῆς θεοτόκου καὶ πάντων τῶν ἁγίων, βασιλείας τοῦ θειοτάτου καὶ
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης
The Greek word πύθων refers to a Python, a serpent killed by Apollo, and is associated with divination. It denotes a spirit of divination, often linked to ventriloquists. In the New Testament, it appears in Acts 16:16, where it describes a spirit of divination.
Πύθων (Puthōn) — divining spirit.
Πύθων [ῡ], ωνος, ὁ,
(compare Πυθώ) the serpent “Python”, slain by Apollo, [Refs 4th c.BC+]
II. παιδίσκη ἔχουσα πνεῦμα Πύθωνα a spirit of divination, [NT]
II.2. plural Πύθωνες, ventriloquists, [Refs 1st c.AD+]
πύθων
Puthon
from Putho (the name of the region where Delphi, the seat of the
famous oracle, was located); a Python, i.e. (by analogy, with the
supposed diviner there) inspiration (soothsaying):-- divination.
Πύθων, ωνος, ὁ
n.m.
a divining spirit
Πύθων Πύ_θων, ωνος, ὁ, cf. Πυθώ the serpent Python, slain by Apollo.
πνεῦμα Πύθωνος a spirit of divination, NTest.: ventriloquists (ἐγγαστρίμυθοι) were called Πύθωνες, Plut.
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
pi'-thon: Occurs only in Ac 16:16, where the Revised Version (British and American) reads, "a certain maid having a spirit of divination (margin "a spirit, a Python") met us." Puthon, or Putho, is the oldest name of Delphi (or the country about Delphi), in which was situated the famous Delphic Oracle. Consequently "Pythian spirit" came to be the generic title of the supposed source of inspiration of diviners, including the slave-girl of the account in Acts. Exactly what facts underlie the narrative it is rather hard to say, but it is evident that the girl was sincere in her conviction that she spoke with Pythian inspiration. Probably she represents some hysterical type, of none too strong mentality, whose confused utterances were taken as coming from some supernatural power. Impressed by Paul's personality, she followed him about…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Πύθων τραπεζίτης Ἐφαρμόστωι Ἀγρεοφῶντος δάνειον ἐπὶ ὑποθήκηι ἀμπελῶνι τῶι ἐν Φιλαδελφείαι ἐν τῆι ὑφάμμωι διʼ
τακτόμισθος ἐδάνεισεν Πύθωνι Ἀπολλωνίου Θραικὶ τῆς ἐπιγονῆς χαλκοῦ δραχμὰς τετρακοσίας ἀτόκους ἐφʼ ὧι παραμενεῖ Πύθων Ἀρκάδι ἔτη δέκα ἀπὸ μηνὸς Ὑπερβερεταίου τοῦ ιϛ ἔτους ποιῶν τὰ προστασσόμενα αὐτῶι μήτε
Λύκων Μίλωνι χαίρειν. ἀπέχω παρὰ σοῦ τὰς κα δραχμὰς, ἃς ἐπέθηκέν σοι Πύθων Πε … καὶ οὐθέν σοι ἐνκαλῶ. ἔτους β
The Greek word ὑπαντάω (hupantao) means to go to meet or encounter someone, often used in both friendly and military contexts. It appears in various New Testament verses, including Matthew 8:28 and Luke 8:27. The word is built from a prefix meaning 'under' and a root meaning 'to meet.' There are some variations in usage noted by lexicographers, particularly regarding its application in military contexts.
ὑπ-αντάω, -@: 1 aor. ὑπήντησα; to go to meet, to meet: τινί, Mt. viii. 28; Lk. viii. 27; Jn. xi. 20, 30; xii. 18; also LT Tr WH in Mk. v. 2; Jn. iv. 51; and T Tr WH in Mt. xxviii. 9; Acts xvi. 16; [and T in Lk. xvii. 12 (so WH nore. but without the dat.) ]; ina military reference, of a hostile meeting: Lk. xiv. 31 L.TTrWH. (Pind., Soph., Eur., Xen., Joseph., Plut., Hdian., al.)
ὑπαντάω, “‘meet,” c. dat. pers. (ef. Proleg. p. 64), as in Mt 8% a/.: cf. P Lond 32° (beg. viii/A.D.?) (= 1. p. 230, Chrest. 1. p. 40) ὅστις οὖν ὑπαν[τ]ήσῃ αὐτοῖς ἐκ τῶν ὑπουργῶϊν. Other exx. of the verb are P Oxy IX. 119616 (a.p. 211-12) ὑπαντῶν τοῖς γεινομένοις μηνιαίοις, ‘‘ presenting myself at the regular monthly statements” (Ed.), and BGU I. 321?° (A.D, 216) τῇ δὲ ἀποδόσει μέχρι viv οὐχ ὑπήντησαν. Cf. also ὑπαπαντάω in P Strass II. τοι" (i/B.c.) καλῶς ποιήσεις ὑπαπαντήσας ἡμῖν τῆι ἵ.
ὑπαντάω (hupantaō) — to go meet.
ὑπαντ-άω,
Ionic dialect ὑπαντ-έω [Refs]: future -ήσομαι[Refs 1st c.AD+]: aorist -ήντησα[Refs 1st c.AD+], Doric dialect -άντᾱσα[Refs 5th c.BC+]:—come or go to meet, either as a friend, [Refs 5th c.BC+]; or in arms,[Refs 4th c.BC+]; ὑ. τινί [NT+5th c.BC+] [same place]; πρὸς τὸ [βῆμα] [Refs 3rd c.AD+]: also with genitive, ἀνδρῶν ἀγαθῶν παιδὸς ὑ. [Refs 5th c.BC+] just before:—later in middle, ὑπαντώμενος αὐτοῖς [Refs 2nd c.AD+]
2. meet, encounter, of a heavenly body, [Refs 2nd c.AD+]
II. metaphorically, meet, i. e. agree to, ταῖς τιμαῖς [Refs 2nd c.BC+]; present oneself at, τῇ ἀποδόσει [Refs 3rd c.AD+]; πρὸς τὴν ἀπόδοσιν [Refs 3rd c.AD+]
ὑπαντάω
hupantao
from 5259 and a derivative of 473; to go opposite (meet) under
(quietly), i.e. to encounter, fall in with:--(go to) meet.
see GREEK for 5259
see GREEK for 473
ὑπαντάω
v.
I meet
ὑπαντάω ionic -έω fut. -ήσομαι aor1 -ήντησα to come or go to meet, either as a friend or in arms, τινί Xen., etc.:—also c. gen., Soph.
metaph. to meet, reply or object to, τινί Eur.
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
10 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 10 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
Τὴν δ’ αἰτίαν ἐπιφέρει, δι’ ἣν τόπῳ ὑπήντησεν·
ἔδοξα γὰρ παρὰ ποταμὸν βαδίζων βόας ἰδεῖν εὐτραφεῖς ἅμα καὶ μεγέθει διαφερούσας ἑπτὰ τὸν ἀριθμὸν ἀπὸ τοῦ νάματος χωρεῖν ἐπὶ τὸ ἕλος, ἄλλας δὲ ταύταις τὸν ἀριθμὸν παραπλησίας ἐκ τοῦ ἕλους ὑπαντῆσαι λίαν κατισχνωμένας καὶ δεινὰς ὁραθῆναι, αἳ…
ἑπτά · ἀλλʼ ἐπεὶ τῇ μὲν ὑποσχέσει συνέθεντο, τῇ δὲ ἀποδόσει μέχρι νῦν οὐχ ὑπήντησαν, ἀναγκαίως τὴν ἐπὶ σὲ καταφυγὴν ποιοῦμαι καὶ ἀξιῶ ἀχθῆναι τοὺς ἐγκαλουμένους Πανοῦφιν Στοτοήτεως καὶ
ἑπτά . ἀλλʼ ἐπεὶ τῇ μὲν ὑποσχέσει συνέθεντο, τῇ δὲ ἀποδόσει μέχρι νῦν οὐχ ὑπήντησαν, ἀναγκαίως τὴν ἐπίδοσιν τῶν βιβλιδίων ποιοῦμαι, ἅπερ ἀξιῶ ἐν καταχωρισμῷ γενέσθαι εἰς τὸ μένειν
ἑπτά . ἀλλʼ ἐπεὶ τῇ μὲν ὑποσχέσει συνέθεντο, τῇ δὲ ἀποδόσει μέχρι νῦν οὐχ ὑπήντησαν, ἀναγκαίως τὴν ἐπὶ σὲ καταφυγὴν ποιοῦμαι καὶ ἀξιῶ ἀχθῆναι τοὺς ἐνκαλουμένους Πανοῦφιν Στοτοήτεως καὶ
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1DP — Personal pronoun · first person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-1DP Part of Speech: Personal pronoun Person: first Case: Dative Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ὅστις (i.e., *hostis*) is a relative pronoun meaning 'whoever' or 'whosoever.' It is used in the New Testament primarily in general statements and relative sentences, often indicating an indefinite person or thing. The word is built from the components for 'who' and 'any.' Notably, there is some distinction in usage between ὅστις and its simpler form ὅς, particularly in the writings of Paul compared to Luke.
ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; v. LS, s.v.; WH, § 411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (v.s. ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui),
whoever, anyone who;
of an indef. person or thing: in general statements, Mt 5:39, 41 13:12, and freq., Lk 14:27, Ga 5:4, al.; in relative sentences, Mt 7:26, Lk 15:7, Phl 3:7, al.; πᾶς ὅ., c. indic., Mt 7:24 10:32; ὅ ἄν (ἐάν), c. subjc.,
ὅστις, ἥτις, ὅ,τι (separated by a hypodiastole [comma], to distinguish it from ὅτε; but L T Tr write 6 τι, without a hypodiastole [ef. Td. Proleg. p. 111], leaving a little space between 6 and τι; [WH ὅτι]; cf. W. 46 (45 sq.); [Lipsius, Gramm. Untersuch. p. 118 sq.; WH. Intr. § 4117), gen. οὕτινος (but of the oblique cases only the acc. neut. ὅ,τι and the gen. ὅτου, in the phrase ἕως ὅτου, are found in the N. T.), [fr. Hom. down], comp. of és and tis, hence prop. any one who; i.e. 1. whoever, every one who: ὅστις simply, in the sing. chiefly at the beginning of a sentence in general propositions, esp. in Matt. ; w. an indic. pres., Mt. xiii. 12 (twice); Mk. viii. 34 (where L Tr WH εἴ τις); Lk. xiv. 27; neut. Mt. xviii. 28 Rec.; w. a fut., Mt. v. 39 [RG Trmrg.], 41; xxiii. 12, ete.; Jas. ii. 10 RG; plur. οἵτινες, whosoever (all those who): w. indic. pres., Mk. iv. 20; Lk. viii. 15; Gal.…
Read the full entry →ὅστις. The classical distinction between ὅστις and ὅς which in the NT is maintained on the whole in Paul, but not in Luke (nor in the LXX, Thackeray ΟἿ". i. p. 192), has worn very thin in the papyri. Thus with Mt 2753 a/. we may compare i P Oxy I. 1104 (an invitation to dinner—ii/a.D.) αὔριον, ἥτις
ὅστις (hostis, hētis) — who/which.
ὅστις, ἥτις, ὅ τι
(sometimes written ὅ, τι to distinct it from ὅτι, that): [Refs 8th c.BC+] has also the masculine collateral form ὅτις [Refs 8th c.BC+] and Ionic dialect and [Refs 4th c.AD+] and the neuter ὅττι [Refs 8th c.BC+]—In some forms only the second part is inflected, i.e. genitive ὅτου [Refs 5th c.BC+], Epic dialect ὅττεο [Refs 8th c.BC+][same place], contraction ὅττευ [Refs 8th c.BC+]; perhaps also in Ionic dialect, [Refs 5th c.BC+]; Epic dialect ὅτεῳ [Refs 8th c.BC+], and as disyllable, [Refs 8th c.BC+]; Epic dialect accusative ὅτινα [Refs 8th c.BC+]; Delph. dative ὅτινι [Refs 3rd c.BC+]; neuter ὅτινα [Refs 8th c.BC+], Attic dialect ὅτων [Refs 8th c.BC+], Attic dialect ὅτοισι [Refs 8th c.BC+], Aeolic dialect ὄττινας [Refs 7th c.BC+]: of the forms with double inflexion [Refs 8th c.BC+]; ᾧτινι first in [Refs 8th c.BC+]…
Read the full entry →ὅστις
hostis
hetis hay'-tis, and the neuter
ho,ti hot'-ee
from 3739 and 5100; which some, i.e. any that; also (definite) which
same:--X and (they), (such) as, (they) that, in that they,
what(-soever), whereas ye, (they) which, who(-soever). Compare 3754.
see GREEK for 3739
see GREEK for 5100
see GREEK for 3754
ὅστις, ἥτις, ὅτι
Rel.pr.
whosoever, whichsoever, whatsoever
ὅστις any one who, anything which, i. e. whosoever, whichsoever, differing from ὅς, as Lat. quisquis, from qui, Hom., etc.; ὅντινα κιχείη whomsoever he caught, Il.; ὅτις κ ἐπίορκον ὀμόσσῃ whoso forswears himself, id. Il., etc.: —ἔστιν ὅστις, Lat. est qui, often with a negat., οὐκ ἔστιν ὅτῳ μείζονα μοῖραν νείμαιμ᾽ there is no one to whom I would give more, Aesch., etc.: —οὐδὲν ὅ τι οὐ everything, Hdt.
hardly different from ὅς, who, βωμόν, ὅστις νῦν ἔξω τῆς πόλεώς ἐστι the altar, which . . , Thuc.
in indirect questions, ξεῖνος ὅδ᾽, οὐκ οἶδ᾽ ὅστις Od.:—in dialogue, when the person questioned repeats the question asked by τίς, as οὗτος τί ποιεῖς; Answ. ὅ τι ποιῶ; [you ask] what I'm doing?…
Read the full entry →Rel-NSF — Relative pronoun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
R-NSF Part of Speech: Relative pronoun Case: Nominative Number: Singular Gender: Feminine
145 occurrences in the New Testament, rendered 13 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 140 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.
εἰ γοῦν οἱ ἀπὸ μονάδος ἄχρι τετράδος ἑξῆς συντεθεῖεν ἀριθμοί, δεκάδα γεννήσουσιν, ἥτις ὅρος τῆς ἀπειρίας τῶν ἀριθμῶν ἐστι, περὶ ὃν ὡς καμπτῆρα εἱλοῦνται καὶ ἀνακάμπτουσι.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς τόκους ἃ ὤφειλεν ἡ Θαῆσις τῇ τῶν δύο Ἡρακλείδου καὶ Ἀπίας ἀδελφῆι Ἡρωδιαίνῃ ἥτις ἀπῄτησεν κατὰ ἀσφάλειαν τετελειωμένην διὰ τοῦ ἐν Θεογονίδι γραφείου τῶι ὀγδόωι ἔτει Τραιανοῦ Καίσαρος
ἐτῶν λ οὐλὴ γόνατι ἀριστερῷ … ονους με … συνῆρσθαι τὴν προς ἀλλήλους συνβίωσιν ἥτις αὐτοῖς συνειστήκει ἀπὸ συνγραφῆς ὁμολογίας τετελειωμένης διὰ τοῦ ἐν Τεπτύνει γραφείου ἐν τοῖς ἔμπροσθεν
Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς τύχην ἐργάσεσθαι ἐν τῷ προκιμένῳ δρυμῷ ἀπὸ τῆς ὑπογεγραμμένης ἡμέρας, ἥτις ἐστὶν ἡ πέμπτη τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι καὶ παραστήσειν τὸν μὲν Ζεναμοῦνιν τὰ ἑαυτοῦ
The Greek word ἐργασία (ergasia) means work or business and is derived from ἔργον (ergon). It encompasses a range of meanings, including daily labor, performance, and trade. In the New Testament, it appears in contexts related to work and profit, such as in Acts 16:16 and Luke 12:58. The lexicons do not show significant disagreement on its meanings.
ἐργασία, -ας, ἡ
(< ἔργον),
[in LXX for מְלָאכָה, עֲבֹדָה, etc. ;]
work, business: Ac 16:16, 19 19:24, 25; δὸς ἐ. (Lat. da operam), Lk 12:58.
working, performance: Eph 4:19.†
ἐργασία, -as, ἡ, (ἐργάζομαι) ; 1. i. q. τὸ ἐργάζεσθαι, a working, performing: ἀκαθαρσίας, Eph. iv. 19. 2. work, business: Acts xix. 25 (Xen. oec. 6, 8 et al.). 3. gain got by work, profit: Acts xvi. 19; παρέχειν ἐργασίαν τινί, ib. 16; xix. 24 [yet al. refer this to 2 above]; (Xen. mem. 3, 10,1; eyneg. 3,3; Polyb. 4, 50, 3). 4. endeavor, pains, [A. V. diligence]: δίδωμι ἐργασίαν, after the Latinism operam do, Lk. xii. 58 (Hermog. de invent. 3, 5, 7).
ἐργασία. P Tebt II. 286% (A.p. 121-138) τὰ σώματα καὶ τὰς ἐργασίας ἀπολήμψεται ᾿Απολλ[ω]νίδης rapa tod’ Αντωνίνονυ τοῦ κληρονόμου, “ Apollonides shall receive back the slaves and their labour from Antoninus, the heir” (Edd.), P Fay 211% (A.D. 134) elt? ἐν γένεσιν εἴτ᾽ ἐν ἀργυρίῳ εἴτ᾽ ἐν σωματικαῖς ἐργασίαις, ‘‘whether in kind or in money or in bodily labour” (Edd.), P Oxy XII. 15818 (ii/A.p.) Σαραπίωνα μὴ ἀφῇς ἀργεῖν καὶ ῥέμβεσθαι, ἀλλὰ εἰς ἐργασίαν αὐτὸν βάλε. For the word = “business,” ‘‘trade,” see P Lond οοῦδ (A.D. 128) (=IIT. p. 108) βουλόμεθα ἐπιχωρηθῆναι πίαρ᾽] ὑμῶν τὴν χρυσοχ[οϊἹκὴν ἐργασίαν, “we wish that a grant should be made by you of your gold-smith’s business,” P Fay 937 (A.D. 161) βούλομαι μισθώσασθαι παρὰ σοῦ τὴν μυροπῳλαϊκὴν καὶ ἀροματικὴν ἐργασίαν, “1 wish to lease from you your business of perfume-selling and unguentmaking” (Edd.), P Tebt 11. 287% (A.p. 161-9) οἱ μὲν…
Read the full entry →ἐργασία (ergasia) — work.
ἐργᾰσ-ία,
Ionic dialect -ιη, Cretan dialect ϝεργασία [Refs] work, business, [Refs], etc.; opposed to ἀργία, [Refs 5th c.BC+] productive labour, [Refs 5th c.BC+] if no work was done, [Refs 4th c.BC+] with infinitive, Latin da operam ut.., NT.Luke.12.58, compare [Refs 6th c.BC+]
2. function, [Refs 2nd c.AD+].
II. working at, making, manufacture, ἱματίων, ὑποδημάτων, etc., [Refs 6th c.BC+]; making up of a prescription, [Refs 5th c.BC+] taken in the part wrought by thy hands, [Refs 5th c.BC+] production of pleasure, [Refs 5th c.BC+] money-making, [Refs 4th c.BC+]
II.2. working of a material, [Refs 5th c.BC+]; χαλκοῦ, ἐρίων, ξύλων, [Refs 5th c.BC+]: most commonly, tillage of the ground, ἐ. γῆς, χώρας, [Refs 6th c.BC+]; ἐ. περὶ τὴν τροφήν preparation (i.e. mastication and digestion) of food, [Refs 4th c.BC+]…
ἐργασία
ergasia
from 2040; occupation; by implication, profit, pains:--craft,
diligence, gain, work.
see GREEK for 2040
ἐργασία, ας, ἡ
n.f.
working, activity, trade, performance
ἐργασία ergasia 6x
work, labor; in NT ἐργασίαν διδόναι, to endeavor, strive, Lk. 12:58; performance, practice, Eph. 4:19; a trade, business, craft, Acts 19:25, gain acquired by labor or trade, profit, Acts 16:16, 19; 19:24*
ἐργασία ἐργα^σία, ἡ, ἐργάζομαι work, daily labour, business, Lat. labor, Hhymn., attic; δὸς ἐργασίαν, c. inf., Lat. da operam ut . . , NTest.
a working at, making, building, τειχῶν Thuc.; ἱματίων, ὑποδημάτων Plat., etc.
a working of a material, τοῦ σιδήρου Hdt.; τῶν χρυσείων μετάλλων Thuc., Ar., etc.
generally, trade, commerce, Xen., Dem.
a practising, exercising, τῶν τεχνῶν Plat.
a work of art, production, τετράγωνος ἐργ., of the Hermae, Thuc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
gan: In the Old Testament the translation of three Hebrew substantives, betsa`, "unjust gain," "any gain" (Jud 5:19; Job 22:3; Pr 1:19; 15:27; Isa 33:15; 56:11; Eze 22:13,17; Mic 4:13); mechir, "price" for which a thing is sold (Da 11:39, the only place where the Hebrew word is translated "gain" in the King James Version, though it occurs in other places translated "price"); tebhu'ah, "produce," "profits," "fruit" (Pr 3:14). It is the translation of one Hebrew…
6 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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 28 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.
τίνι γὰρ τῶν προχειροτέρων οὐκ ἂν δόξειε τὰ αὐτὰ εἶναι γεωργία τε καὶ γῆς ἐργασία, καίτοι πρὸς ἀλήθειαν οὐ μόνον οὐκ ὄντα τὰ αὐτά, ἀλλὰ καὶ λίαν ἀπηρτημένα, ὡς ἀντιστατεῖν καὶ διαμάχεσθαι;
φροντίζει γὰρ καὶ τοῦ μὴ σὺν πόνῳ μηδʼ ἐργασίᾳ τὸ ποτὸν αὐτοῖς φανῆναι.
Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος , τοῦ αὐτοῦ Ἀπύνχεος εἰσάγοντος τὰ δημόσια τῆς αὐτῆς ἐργασίας ἅπαντα τοῦ αὐτοῦ εἰσιόντος ἔτους, καὶ πάντας ἐπὶ τὸ αὐτὸ πωλεῖν τόν τε ἅλα
Πρείσκου ἀπολυσίμου ἀπὸ στρατείας ὥς φησι ἐντίμως ἀπολυσίμου. βουλόμεθα ἐπιχωρηθῆναι παρʼ ὑμῶν τὴν χρυσοχοικὴν ἐργασίαν … … κώμης Εὐημερείας εἰς ἔτη τέσσαρα ἔτι ἀπὸ μηνὸς Σεβαστοῦ τοῦ ἐνεστῶτος τρεισκαιδεκάτου
ἐργασίαν ἔγραψα μέχρει τῆς ιη τοῦ Μ … τὰς δὲ λοιπὰς ἡμέρας γράψω μέχρει τῆς
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
378 occurrences in the New Testament, rendered 20 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 354 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 335 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
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’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
παρέχω is a verb meaning to furnish, provide, or supply, often used in contexts of presenting or offering something. It can refer to both corporeal and incorporeal things, such as showing oneself or causing an effect. In the New Testament, it appears in verses like Luke 6:29 and Acts 22:2. The word is built from the components meaning 'near' and 'to have'.
παρ-έχω,
[in LXX: Ps 29 (30):7 (עמד hi.), etc.;]
Act.,
to furnish, provide, supply; with ref. to incorporeal things, to afford, show, give, cause: c. acc., Ac 22:2, I Ti 1:4; c. acc. et dat., Mt 26:10, Mk 14:6, Lk 11:7 18:5, Ac 16:16 17:31 28:2, Ga 6:17, I Ti 6:17.
to present, offer: c. acc. et dat., Lk 6:29; c. prop. reflex. et acc. pred., to show or present oneself (v. infr., and cf. Bl., § 55, 1).
παρέχω. Vhis common verb appears both in the act. and mid. = “provide,” “supply”: (1) act.—P Eleph 1* (marriage-contract—B.C. 311-0) (= Selections, p. 2) παρεχέτω St ΗρακλείSys Δημητρίαι ὅσα προσήκει γυναικὶ ἐλευθέραι πάντα, “ὁ let Heraclides provide for Demetria all things that are fitting for a freeborn woman,”’ P Amh II. 489 (B.C. 106) παρεχέτω οἶνον μόνιμον, “let him provide wine that will keep,” BGU Il. 5314 20 (A.p.70-So) ἐὰν δὲ ἀστοχήσῃς, [αἰω]νίαν por λοίπην [π]αρέχιν μέλλις, ‘if you forget me, you will cause me endless grief,” P Oxy VI. 93774 (iii/A.D.) εἴ τινος χρήζει 6 ᾿Αντινοεὺς παρασχήσεις (for fut. οἴ. Profeg. p. 176 Ε) αὐτῷ, “if the man from Antinodpolis wants anything provide him with it” /Edd.), P Gen 1. 7513 (iii/iv A.D.) τόπον δὲ αὐτοῖς παράσχες ποῦ μίνωσιν, and the Christian P Oxy XIV. 16825 (iv/A.p.) ἡ μὲν τοῦ θεοῦ πρόνοια παρέξει…
Read the full entry →παρέχω (parechō) — to furnish occasion.
παρέχω,
future παρέξω [Refs 8th c.BC+]perfect παρέσχηκα: aorist παρέσχον, Epic dialect infinitive παρασχέμεν [Refs 8th c.BC+]; poetry παρέσχεθον [Refs 8th c.BC+], infinitive παρασχεθεῖν [Refs 5th c.BC+]; Aeolic dialect παρέσκεθον [Refs 7th c.BC+] ii 11; παρεχέσκετο is falsa lectio for{παρεκέσκετο} in [Refs 8th c.BC+]
__A active, hand over, [Refs 8th c.BC+]; furnish, supply, φάος πάντεσσι παρέξω [Refs 8th c.BC+] I will provide for all,[Refs 5th c.BC+]; ἀργύριον, ποίμνια, [Refs 5th c.BC+]; πληρώμαθ᾽ ἡ πόλις παρέχει the state finds men to man the ships, [Refs 5th c.BC+]
παρέχω
parecho
from 3844 and 2192; to hold near, i.e. present, afford, exhibit,
furnish occasion:--bring, do, give, keep, minister, offer, shew, +
trouble.
see GREEK for 3844
see GREEK for 2192
παρέχω
v.
I offer, provide
παρέχω parechō 16x
to hold beside; to hold out to, offer, present, Lk. 6:29; to confer, render, Lk. 7:4; Acts 22:2; 28:2; Col. 4:1; to afford, furnish, Acts 16:16; 17:31; 19:24; 1 Tim. 6:17; to exhibit, Tit. 2:7; to be the cause of, occasion, Mt. 26:10; Mk. 14:6; Lk. 11:7
παρέχω fut. παρέξω or παρασχήσω perf. παρέσχηκα aor2 παρέσχον epic inf. παρασχέμεν imperat. παράσχες poet. παρέσχεθον inf. παρασχεθεῖν Act. to hold beside, hold in readiness, to furnish, provide, supply, Hom., etc.:—absol., πᾶσι παρέξω I will provide for all, Od.
to afford, cause, grant, give, φιλότητα, εὐφροσύνην Hom.; ὄχλον Hdt.; χάριν, εὔνοιαν Soph., etc.
to present or offer for a purpose, c. inf., [ὄϊες] παρέχουσι γάλα θῆσθαι Od.; π. τὸ σῶμα τύπτειν Ar.; π. ἑαυτόν τινι ἐρωτᾶν Plat.:—hence, absol., to submit oneself, ἰατροῖς παρέχουσι ἀποτέμνειν Xen.; πάρεχε ἐκποδών make yourself scarce, Ar.
Read the full entry →Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
16 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 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
ὡς δὲ εἶδε ῥέπουσαν μὲν ἐπὶ πανουργίαν, εὐσεβείας δὲ καὶ ὁσιότητος ὀλιγωροῦσαν, ἐξ ὧν ἡ ἀθάνατος ζωὴ περιγίνεται, προὐβάλετο κατὰ τὸ εἰκὸς καὶ ἐφυγάδευσεν ἐκ τοῦ παραδείσου, μηδ’ ἐλπίδα τῆς εἰσαῦθις ἐπανόδου δυσίατα καὶ ἀθεράπευτα πλημμελούσῃ ψυχῇ…
ἔπειθεν οὖν αὐτοὺς μὴ τῷ θεῷ διδόναι τὸ διʼ ἐκεῖνον εὐδαιμονεῖν, ἀλλὰ τὴν ἰδίαν ἀρετὴν ταῦτα παρέχειν αὐτοῖς ἡγεῖσθαι,
καὶ μηκέτι μοι κόπους πάρεχε περὶ ἀποκαλύψεως: αἱ γὰρ ἀποκαλύψεις αὗται τέλος ἔχουσιν: πεπληρωμέναι γάρ εἰσιν.
Μάρκος Πετρώνιος Μαμερτῖνος ἔπαρχος Αἰγύπτου λέγει· πρότερον μὲν ἀποχὰς ἀλλήλοις παρέχειν ἐκέλευσα περὶ τῶν ἐνγράφων διὰ τὰς ἀμφισβητήσεις τὰς ἐπʼ ἐμοῦ περὶ τούτων γενομένας, νυνὶ
δύο καὶ πώλου ἑνὸς λογιζομένου νυνὶ ἐν τελείοις τῶν ἐπὶ τὸ αὐτὸ καμήλων γ παρέσχον εἰς κυριακὰς χρείας τῶν ἀπὸ Βερνείκης γεινομένων πορείων τῷ διεληλυθότι μηνὶ Τῦβι κάμηλον ἕνα
αὐτὸν μόνον ἀντιποιεῖσθαι τοῦ μοι προσήκοντος οὐ μόνον ἀλλὰ καὶ τὴν ἀνωτάτην μοι ὕβριν παρεῖχεν. ὅθεν ἀξιῶ κελεῦσαι μεταπεμφθῆναι αὐτὸν ἵνα δυνηθῶ τῆς ἀπὸ σοῦ ἐπιεικείας τυχεῖν. διευτύχει. ἔτους
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-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
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 γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSF — Personal pronoun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
P-GSF Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Feminine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word μαντεύομαι (manteuomai) means to divine or practice divination, often associated with false prophets and heathen practices. It is derived from the noun for a seer or diviner and is used in the New Testament in Acts 16:16, referring to a girl with a spirit of divination. The term is distinct from προφητεύω (propheteuo), which refers to true prophecy.
Προφητεύω is a word of constant occurrence in the N. T.; μαντεύομαι occurs but once, namely at Acts xvi. 16; where, of the girl possessed with the “spirit of divination,” or “ spirit of Apollo,” it is said that she “ brought her masters much gain by soothsaying ” (μαντευομένη). Theabstinence from the use of this word on all other occasions, and the use of it on this one, is very observable, furnishing a notable example of that religious instinct wherewith the inspired writers abstain from words, whose employment would tend to break down the distinction between heathenism and revealed religion. Thus εὐδαιμονία, although from a heathen point of view a religious word, for it ascribes happiness to the favour of some deity, is yet never employed to express Christian blessedness ; nor could it fitly c2 22 SYNONYMS OF THE NEW TESTAMENT. ὃ νι. have been thus employed, δαίμων, which supplies its…
Read the full entry →μαντεύομαι
(< μαντίς, a seer, diviner),
[in LXX for קסם, De 18:10, al.;]
to divine, practise divination: Ac 16:16.†
SYN.: προφητεύω, q.v., in distinction from which μ. is used in LXX and NT only of false prophets and those who practise the heathen arts of divination and soothsaying (cf. I Ki 28:8, and v. Tr., Syn., § vi).
μαντεύομαι ; (μάντις [a seer; allied to μανία, μαίνομαι ; ef. Curtius § 429]); fr. Hom. down; to act as seer; deliver an oracle, prophesy, divine: Acts xvi. 16 μαντευομένη, of a false prophetess [A. V. by soothsaying]. Sept. for DOP, to practise divination; said of false prophets. [On the heathen character of the suggestions and associations of the word, as distinguished fr. προφητεύω, see Trench, N. T. Syn. § vi.]
μαντεύομαι. This word, which in the LXX is always used of lying prophets, or divination contrary to the law (Deut 18?° a/.), has again a sinister reference in its only occurrence in the NT (Ac 1616). A more general sense appears in 77ελεὶ 842 (1st half ii/B.c.), a collection of decrees relating to the oracle of Apollo Coropaeus in Thessaly—*! καθήσθ[ω]σαν δὲ οἱ mpoyey(p)appeévor ἐν τῶι ἱερῶν... ἁγνεύοντες kal νήφοντες καὶ ἀποδεχόμενοι τὰ πινάκια παρὰ τῶν μαντευομένων : cf. also for the act. the magic P Lond 1215? (iii/A.D.) (=I. p. 101), where divination is resorted to by means of a lamp and a boy—émuBéopar ὑμῶν ἐν τῇ σήμερον ἡμέρᾳ ἐν τῇ ἄρτι dpa φανῆναι τῷ παιδὶ τούτῳ τὸ φῶς Kal τὸν ἥλιον μαντεύσει. or the subst. μαντεία it is sufficient to cite OG/S 319% (ii/B.c.) κατὰ τὰς τοῦ θεοῦ τοῦ ἐν Δελφοῖς μαντείας, P Lond 46°° (iv/A.p.) (=I. p. 66) ἡ μαντεία εὔτακτος…
Read the full entry →μαντεύομαι (manteuomai) — to divine.
μαντ-εύομαι,
future -εύσομαι [Refs 8th c.BC+]: aorist ἐμαντευσάμην [Refs 5th c.BC+]: perfect μεμάντευμαι [Refs]:—passive, see infr. IV: (μάντις):—divine, prophesy, τί μοι θάνατον μαντεύεα; [Refs 8th c.BC+]; τί νύ μοι μαντεύεαι αἰπὺν ὄλεθρον[Refs 8th c.BC+]; τινι to one, [Refs 8th c.BC+]: with dative modi, draw divinations from or by means of.., ῥάβδοισι [Refs 5th c.BC+]
2. generally, presage, forebode, surmise, of presentiment, opposed to knowledge, [Refs 5th c.BC+]
3. of animals, get scent of, κύων ἄρτον μ. [Refs 3rd c.BC+]
II. consult an oracle, seek divinations, [Refs 5th c.BC+]; ταῦτα καὶ μ. this is the question I ask the oracle, [Refs 5th c.BC+]; μαντείαν μ. παρὰ τῷ θεῷ Aeschin. [prev.…
μαντεύομαι
manteuomai
from a derivative of 3105 (meaning a prophet, as supposed to rave
through inspiration); to divine, i.e. utter spells (under pretense of
foretelling:--by soothsaying.
see GREEK for 3105
μαντεύομαι
v.
I practice soothsaying
μαντεύομαι manteuomai 1x
to speak oracles, to divine, Acts 16:16*
μαντεύομαι μάντις Dep. to divine, prophesy, presage, Hom., etc.; c. acc. cogn., μαντεῖα μ. Aesch.
generally, to divine, presage, augur, forbode, surmise, of any presentiment, Plat., etc.; c. gen., μαντευσόμεσθα τἀνδρὸς ὡς ὀλωλότος Aesch.
of animals, to get scent of a thing, Theocr.
to consult an oracle, seek divinations, Hdt., attic; ταῦτα καὶ μ. this is the question I ask the oracle, Eur.
aor1 and perf. pass. in pass. sense, ἐμαντεύθη an oracle was given, Hdt.; τὰ μεμαντευμένα the words of the oracles, id. Hdt.
Verb-PNP-NSF — Verb · present · no voice stated · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PNP-NSF Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Singular Gender: Feminine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εὔχομαί σε ὑγιαίνειν. μή με δόξῃς ἠμεληκέναι περὶ σου· διὰ γὰρ δέκα ἡμερῶν ἑκάστοτε μαντεύομαι περί σου. εὑροῦσα οὖν τὰ καίρια μὴ χρησιμεύοντά σοι ἐν τῇ τριμήνῳ ταύτῃ, διὰ