Acts 18:28 — Word Study
N1904εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
BSAPowerfullyeutonōs [mightily, with great vehemence] forgar [because of this reason] theho JewsIoudaios [people of Judah, Jewish leaders] he was refutingdiakatelegchomai△▸ [convinced, proved wrong] publiclydēmosios [openly, for all to see, discussion, argument] showingepideiknumi▸ [showing, demonstrating] throughdia theho Scripturesgraphē [holy Writings, God's word] to beeimi▸ theho ChristChristos [Messiah, anointed one] Jesus.Iēsous [Joshua, God is salvation]
| Greek | English | Parsing |
|---|---|---|
| εὐτόνως | Powerfully | Adverb |
| γὰρ | for | Conjunction |
| τοῖς | the | Article, dative, plural |
| Ἰουδαίοις | Jews | Adjective, dative, plural |
| διακατηλέγχετο | he was refuting | Verb, imperfect, no voice stated |
| δημοσίᾳ | publicly | Adjective, dative, singular |
| ἐπιδεικνὺς | showing | Verb, present, active |
| διὰ | through | Preposition |
| τῶν | the | Article, genitive, plural |
| γραφῶν | Scriptures | Noun, genitive, plural |
| εἶναι | to be | Verb, present, active |
| τὸν | the | Article, accusative, singular |
| χριστὸν | Christ | Noun, accusative, singular |
| Ἰησοῦν.¶ | Jesus. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For he powerfully refuted the Jews in public debate, proving from the Scriptures that Jesus is the Christ. |
| KJV | For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ. |
| ASV | for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ. |
| YLT | for powerfully the Jews he was refuting publicly, shewing through the Writings Jesus to be the Christ. |
| WEB | for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. |
| BBE | For he overcame the Jews in public discussion, making clear from the holy Writings that the Christ was Jesus. |
Where they part company is διακατηλέγχετο — see How Translations Differ.
The sentence has a main clause supported by two phrases that provide context and detail about Apollos's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐπιδείκνυμι
verbδιακατελέγχομαι
The sentence as the grammar sees it Open the tree ›
1 of 14 occurs nowhere else in the New Testament — a word 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 18:28
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 — Apollos's Ministry in Achaiagenerated
Acts 18:28 describes Apollos's impactful ministry as he debated publicly with the Jews, demonstrating from the Scriptures that Jesus is the Christ. His ability to articulate the truth about Jesus shows the importance of understanding and communicating the Gospel effectively. This passage highlights the role of Apollos in spreading the message of Jesus and the significance of scriptural backing in his arguments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 18:5–25 | And when Silas and Timothy came down from Macedonia, Paul devoted himself fully to the word, testifying to the Jews that Jesus is the Christ. |
| 2 | Acts 9:22 | But Saul was empowered all the more, and he confounded the Jews living in Damascus by proving that Jesus is the Christ. |
| 3 | Acts 17:3 | explaining and proving that the Christ had to suffer and rise from the dead. “This Jesus I am proclaiming to you is the Christ,” he declared. |
| 4 | Acts 26:22–23 | But I have had God’s help to this day, and I stand here to testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen: |
| 5 | Luke 24:27–44 | And beginning with Moses and all the Prophets, He explained to them what was written in all the Scriptures about Himself. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — εὐτόνως, eutonōsgenerated
The adverb εὐτόνως (eutonōs) means 'powerfully' or 'vehemently.' It describes actions taken with intensity or strong emotions, indicating that Apollos was not merely speaking but was fervently engaged in his arguments.
This word appears in contexts emphasizing vigorous action, such as in Luke 23:10 and here in Acts 18:28, where it underscores Apollos's passionate defense of the faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is translated as powerfully, which is echoed in the ASV and WEB. The KJV uses mightily, reflecting a similar intensity.
Where they differ, the KJV and NWB use convinced for διακατηλέγχετο, while the YLT retains the literal he was refuting. This shows a variation in how translators interpret the strength of Apollos's arguments.
Sentence Structuregenerated
The verse contains one main clause with the verb διακατηλέγχετο, he was refuting, which is supported by a prepositional phrase in public debate and a participial phrase showing from the Scriptures.
This structure indicates that Apollos's refutation and his demonstration from the Scriptures are closely linked, emphasizing the manner and context of his argumentation.
Septuagint Backgroundgenerated
γραφῶν refers to the Scriptures, which in the Septuagint corresponds to the Hebrew term for writings, emphasizing the authority of these texts in Apollos's arguments.
This term is important in the context of Jewish tradition and highlights how Apollos used these sacred writings to substantiate his claims about Jesus.
In plain words — the whole versegenerated
Acts 18:28 shows Apollos powerfully refuting the Jews in public debate, proving from the Scriptures that Jesus is the Christ. His ability to engage openly and convincingly illustrates the importance of scriptural knowledge in sharing the Gospel.
Frequently Asked Questionsgenerated
It means that Apollos effectively argued against their beliefs, demonstrating through Scripture that Jesus is the Messiah.
Public debate allows for greater visibility and accountability, showing that Apollos was confident in his understanding of the Scriptures and his message.
He used the Scriptures to demonstrate that the prophecies and writings pointed to Jesus as the anointed one, fulfilling the role of the Messiah.
We can learn the importance of being well-versed in Scripture and confidently sharing our faith in discussions with others.
Reflection Questionsgenerated
- How can I prepare myself to discuss my faith with others as Apollos did?
- What role does Scripture play in my understanding of Jesus as the Christ?
- In what ways can I engage in discussions about my beliefs in a public setting?
- How can I strengthen my arguments for faith using the Scriptures?
The early church on this verse — how the Fathers read it
Early church Fathers comment on Apollos's boldness in proclaiming Jesus as the Christ, drawing from this verse to illustrate the power of scriptural argumentation.
Gs are placed under Thee as their Cause and Author, as He who brought all things into being out of nothing, and gave to what was unstable a firm coherence; as the connecting Band and Preserver of that which has been brought into being;Early Church Fathers on Acts 18 →
"For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing,Early Church Fathers on Acts 18 →
For he strongly refuted the Jews, publicly showing through the Scriptures that Jesus is the Christ. In Greek, it is written: Publicly and from house to house showing;Early Church Fathers on Acts 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 18:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he mightily convinced the Jews,.... His reasoning was so strong and nervous, his arguments so weighty and powerful, and the passages he produced out of the Old Testament so full and pertinent,
Read John Gill on Acts 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
Read Robert Jamieson on Acts 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMightily; with great constancy, perseverance, and enduring of opposition. Showing by the Scriptures that Jesus was Christ; as . Some think that Christ ought to be the subject, and Jesus the predicate; and then the sense is, that Christ is our Jesus, or Saviour. The Messiah, that was sent from God, is the Saviour of the world.
Read Matthew Poole on Acts 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ. Ver. 28. Convinced the Jews] Who might have been convinced out of their own Cabala, that Christ was come: but that seeing they saw, but perceived not.
Read John Trapp on Acts 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) He mightily convinced the Jews.—The conclusion to which he led the Jews was the same as that which St. Paul urged on them. The process was, perhaps, somewhat different, as the line of argument in the Epistle to the Hebrews differs from that in the Epistle to the Galatians. To lead men on, after the manner of Philo, into the deeper meanings that lay beneath the letter of Scripture, to deal with them as those who were pressing forwards to the perfection of maturity in spiritual growth (Hebrews 5:11-14), instead of treating them as children who must be fed with milk and not with “strong meat” (i.e., solid food), as St. Paul had done (1 Corinthians 1:2)—it was natural that this should…
Read Charles John Ellicott on Acts 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. He mightily convinced the Jews] ευτονωςδιακατηλεγχετο; He vehemently confuted the Jews; and that publicly, not in private conferences, but in his public preaching: showing by the scriptures of the Old Testament, which the Jews received as divinely inspired, that Jesus, who had lately appeared among them, and whom they had crucified, was the Christ, the promised Messiah, and that there was salvation in none other; and that they must receive him as the Messiah, in order to escape the wrath to come. This they refused to do; and we know the consequence. Their city was sacked, their temple burnt, their whole civil and religious polity subverted, more than a million of themselves…
Read AdamClarke on Acts 18 →CambridgeThe Cambridge Bible for Schools and Colleges28. for he mightily convinced the Jews] The verb expresses more than is given thus. He brought the objections of the Jews to the test of Scripture and confuted them. The disciples, who had already believed, appear to have been suffering from Jewish gainsayers. It was by his power in the Scriptures that Apollos was helpful against these adversaries of the faith. The Revised Version has changed “mightily” into “powerfully” to little profit. Shakespeare says “you have mightily persuaded” (As you Like it, i. 2. 218).and that publickly] By his discourses in the synagogue. This was an important feature in the help that Apollos gave. He was a learned Jew, able to set forth to whole Jewish…
Read Cambridge on Acts 18 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he mightily convinced the Jews - He did it by strong arguments; he bore down all opposition, and effectually silenced them. And that publicly - In his public preaching in the synagogue and elsewhere.
Read Albert Barnes on Acts 18 →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
For he powerfully refuted the Jews in public debate, proving from the Scriptures that Jesus is the Christ.
for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ.
For he powerfully refuted the Jews in public debate, proving from the Scriptures that Jesus is the Christ.
for he refuted the Jews vigorously in public debate, demonstrating from the scriptures that the Christ was Jesus.
Tyndale line
For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.
for he powerfully confuted the Jews, and that publicly, shewing by the scriptures that Jesus was the Christ.
For he mightily convinced the Jews, and that publicly, showing by the scriptures, that Jesus was Christ.
For mightily hee confuted publikely the Iewes, with great vehemencie, shewing by the Scriptures, that Iesus was that Christ.
Strictly literal
For he with great force convinced the Jews publicly, shewing by the scriptures that Jesus was the Christ.
for powerfully the Jews he was refuting publicly, shewing through the Writings Jesus to be the Christ.
for he was powerfully refuting the Jews publicly, showing through the Writings Jesus to be the Christ.
Apollos powerfully refuted the Jews in public debate, showing by the scriptures that Jesus is the Christ.
From the Latin
For with much vigour he convinced the Jews openly, shewing by the scriptures, that Jesus is the Christ.
Simplified
because he was able to strongly refute the Jews in public debate, demonstrating from the Scriptures that Jesus was the Messiah.
For he overcame the Jews in public discussion, making clear from the holy Writings that the Christ was Jesus.
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.
Vehementer enim Judæos revincebat publice, ostendens per Scripturas esse Christum Jesum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܬܩܝܦܐܝܬ ܓܝܪ ܕܪܫ ܗܘܐ ܠܘܩܒܠ ܝܗܘܕܝܐ ܩܕܡ ܟܢܫܐ ܟܕ ܡܚܘܐ ܗܘܐ ܡܢ ܟܬܒܐ ܥܠ ܝܫܘܥ ܕܡܫܝܚܐ ܗܘ
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.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
The standard critical text of the New Testament.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
The previous edition, still widely cited.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
The Society of Biblical Literature edition, freely licensed.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
The edition that turned scholarship toward the earliest manuscripts.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
An independent critical text built from the oldest witnesses then known.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
A recent critical edition following documentary evidence closely.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
The reading of the majority of surviving manuscripts.
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 18:28
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word εὐτόνως (eutonōs) is an adverb meaning 'vehemently' or 'intensely.' It is derived from a combination of roots meaning 'well' and 'to stretch.' The New Testament uses it in contexts that convey vigorous action, specifically in Luke 23:10 and Acts 18:28. Various lexicons agree on its meaning, emphasizing its forceful nature.
εὐτόνως
adv.
(< εὖ, τείνω),
[in LXX forבַּשּׁוֹפָרוֹת Jos 6:7(8) * ;]
vigorously, vehemently: Lk 23:10, Ac 18:28.†
εὐτόνως, adv., (fr. evrovos, and this fr. εὖ and τείνω to stretch [cf. at full stretch, well strung, etc.]), vehemently, forcibly: Lk. xxiii. 10; Acts xviii. 28. (Josh. vi. 8; 2 Mace. xii. 23; Xen. Hier. 9,6; Arstph. Plut. 1095; Diod., al.)
εὐτόνως. For the comparative of this adverb which in the NT is confined to Lk, cf. P Lille I. 3414 (B.c. 241-0) ἐπ]ιστεῖλαι εὐτονώτερον, P Petr IT. 9 (1)8 (B.c. 241-39) καλῶς ποιήσεις εὐτονώτερον γράψας ᾿Ανδροσθένει, id. 14. (2) γράψον οὖν εὐτονώτερον Θερῶνι. For the adj. cf. P Oxy XII. 1468? (¢. A.D. 258) ἡ σὴ εὔτονος kal περὶ πάντα ἀκοίμητος πρόνοια, “your active and in all cases unresting vigilance’’ (Edd.), OGIS 315° (mid. ii/B.c.) XA@pos δ᾽ εὐτονώτατος ἣν τὰ Ῥωμαϊκὰ προτείνων : for the subst., BGU III. 786i} (ii/A.D.) διὰ τῆς [σ]ῆς ε[ὐ]τονίας : and for the verb, 24. 97.015 (A.D. 177) ἐὰν γένηται μὴ εὐτονῆσαι αὐτὸν [ἀ]ποδοῦναί μοι τὴν προῖκα, Michel 156439 (A.D. 175) εὐτονήσουσι γὰρ οἱ προεστῶτες τοῦ μηδὲν αὐτῶν λυθῆναι, and 20.…
Read the full entry →εὐτόνως (eutonōs) — vehemently.
Included with: εὔτον-ος, ον,
(τείνω) well-strung, vigorous, of men's bodies or limbs, [Refs 5th c.BC+]: comparative, [Refs 4th c.BC+]; of men, - ώτεροι τοῖς σώμασι [Refs 1st c.BC+]; τὸ εὔ., ={εὐτονία}, [Refs 5th c.BC+]; of engines, [Refs 2nd c.BC+]; of the wind, [Refs 1st c.BC+]; of wine, [Refs 4th c.BC+]; τὸ εὔ., name of an eyesalve, [Refs 2nd c.BC+]
__b distended, εὐτόνῳ φλεβί (obscene meaning) [Refs 5th c.BC+]
__c elastic, yielding, -ώτερος χαλκοῦ χρυσός Porph.ad [Refs 8th c.BC+]
2. active, energetic, πρόνοια [Refs 3rd c.AD+]; προσοχή [Refs 4th c.AD+]; of persons, -ώτατος εἶναι with participle, [Refs 2nd c.BC+]
3. of an orator, forcible, εὔ. τῇ φράσει [Refs 1st c.BC+]
εὐτόνως
eutonos
adverb from a compound of 2095 and a derivative of teino (to stretch);
in a well-strung manner, i.e. (figuratively) intensely (in a good
sense, cogently; in a bad one, fiercely):--mightily, vehemently.
see GREEK for 2095
εὐτόνως
Adv
vehemently, powerfully
εὐτόνως eutonōs 2x
intensely, vehemently, strenuously, Lk. 23:10; Acts 18:28*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
τοῖς μέντοι δυναμένοις λογίζεσθαι σεμνότερον βασιλείας ἐστὶ τὸ ἔργον, ἰσχῦσαι, καθάπερ πόλεως ἢ χώρας, σώματός τε καὶ αἰσθήσεων καὶ γαστρὸς καὶ τῶν μετὰ γαστέρα ἡδονῶν καὶ παθῶν τῶν ἄλλων καὶ γλώττης καὶ συνόλως ἅπαντος τοῦ συγκρίματος εὐτόνως καὶ…
λαβόντες δʼ εἰς ἐπιτήδειον περιήλαυνόν τε καὶ κατηκόντιζον, καὶ τοὺς μὲν φυγάδας αὐτῶν οἱ ἱππεῖς ὑπετέμνοντο, τὰς συμπλοκὰς δὲ τὸ πεζὸν εὐτόνως διέφθειρον.
αὐτὸ ἀπολαβών, δέξαι παρ’ αὐτοῦ τὰ γράμματα … τοῖς ἔχεις σὺ καὶ λαβὼν αὐτὰ εὐτόνως ἀπαίτησον … οὐκ εὐτονεῖτε ἀπολαβεῖν παρὰ ἀνθρώπου οὗ τὰ γράμματα ἔχετε ὑμεῖς; φαιν
καὶ θαυμαστόν, οἱ χρεῶσται τοὺς δανειστὰς ἐκφοβοῦσι. εἰ οὖν ταῦτα οὕτως πέπρακται, ὡς φατέ, εὐτόνως μεταλαβέτω κατὰ τὸ νόμιμον. κἂν ἀμελήσῃ ὁ ὑπηρέτης, τῷ ἐπιστρατήγῳ αὐτὸν προσενέγκατε καὶ ἐν
r Ἡλιοδώρᾳ τῇ μητρί μου πολλὰ χαίρειν. εὐτόνως πικραίνομαί σοι ὅτι οὐδὲ φάσεις λαβεῖν διὰ γραμμάτων σου κατηξίωσάς με ἀφʼ ὅτε ἐξῆλθα
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
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
The Greek word Ἰουδαῖος (ioudaios) means 'Jew' and is derived from the name Judah. It refers to a person of Jewish descent or belonging to the Jewish race, covering both men and women. In the New Testament, it is used to describe Jewish individuals, Jewish Christians, and the Jewish people as a whole, often in contexts of conflict with early Christians.
Ἰουδαῖος, -αία, -αῖον
(< Ἰούδας),
Jewish: ἀνήρ, Ac 10:28 22:3; ἄνθρωπος, Ac 21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jo 3:22; χώρα, Mk 1:5. Substantively,
᾿Ιουδαῖος, -aia, -atov, (Ἰούδα), [ Aristot. (in Joseph. ce. Ap. 1, 22, 7 where see Miiller), Polyb., Diod., Strab., Plut., al.; Sept.; (cf. Soph. Lex. s. v.)], Jewish ; a. joined to nouns, belonging to the Jewish race: avnp, Acts x. 28; xxii 8, (1 Mace. ii. 23); ἄνθρωπος, Acis xxi. 89; ψευδοπροφήτης, Acts xiii. 6; ἀρχιερεύς, Acts xix. 14 ; γυνή, Acts XVi. 1; xxiv. 24; γῆ, Jn. 111. 22; χώρα, Mk.i.d. b. without a noun, substantively, Jewish as respects birth, race, religion; aJew: Jn. ἵν. 9; Acts xviii. 2, 24; Ro. ii. 28 sq.; plur., Rev. ii. 9; iii. 9; οἱ ᾿Ιουδαῖοι (07377), before the exile citizens of the kingdom of Judah; after the exile all the Israelites [ef. Wright in B.D. 8. v. Jew]), the Jews, the Jewish race: Mt. ii. 2; xxvii. 11, 29; Mk. vii. 3; xv. 2; Jn. ii. 6; iv. 22; ν. 1; xviii. 33, ete.; ᾿Ιουδαῖοί τε καὶ Ἕλληνες, Acts xiv. 1; xviii. 4; xix. 10; 1 Co. i. 24; Ἰουδαῖοί re καὶ…
Read the full entry →Ἰουδαῖος (Ioudaios) — Jew.
Ἰουδαῖος, ὁ,
a Jewish man: Ἰουδαία, a Jewish woman; ἡ Ἰουδαία (i.e. γῆ) “Judaea”: —Ἰουδα-ϊκός, ή, όν, “Jewish”, [LXX] adverb -κῶς [NT+1st c.AD+]
Ἰουδαῖος
Ioudaios
from 2448 (in the sense of 2455 as a country); Judaean, i.e. belonging
to Jehudah:--Jew(-ess), of Judaea.
see GREEK for 2448
see GREEK for 2455
Ἰουδαῖος, αία, αῖον
Adj
Jewish
Ἰουδαῖος Ἰουδαῖος, ὁ, a Jew: Ἰουδαία, a Jewess; ἡἸουδαία (sub. γῆ), Judaea.
Adj-DPM — Adjective · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
A-DPM Part of Speech: Adjective Case: Dative Number: Plural Gender: Masculine
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
195 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 194 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 51 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Μωυσέως τοῦ κατὰ μέν τινας νομοθέτου τῶν Ἰουδαίων, κατὰ δέ τινας ἑρμηνέως νόμων ἱερῶν, τὸν βίον ἀναγράψαι διενοήθην, ἀνδρὸς τὰ πάντα μεγίστου καὶ τελειοτάτου, καὶ γνώριμον τοῖς ἀξίοις μὴ ἀγνοεῖν αὐτὸν ἀποφῆναι.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις εἴτε ἐν…
ὥρας τῇ α τοῦ Τυβὶ τοῦ ιζ ἔτους Τιβερίου Καίσαρος Σεβαστοῦ καταπεριστάς με Σαμβᾶς Ἰουδαῖος τῶν ἀπὸ Κερκεθουήρεως καταγεινόμενος ἐν … Τεβτύνει vestiges πληγὰς … καὶ ἐτραυμάτισέν με
β ἔτους Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος Παχὼν τιμῆς δερμάτων γ διὰ Σακολάου Ἰουδαίου δραχμαὶ ιβ … … ὁμοίως Ἰσάκι Ἰουδαίωι διὰ Πουωρέως Παβῶτος … … δραχμαὶ η
τὸ ἀπόχυμα Ἰσᾶτος καὶ παραλάβωμεν τὸ ἐλάδιον λοιπὸν ἐὰν δόξῃ σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν
διακατελέγχομαι is a Greek verb meaning to thoroughly refute or confute. It is built from a combination of three roots, indicating a complete or thorough action. The term appears in Acts 18:28, where it describes a vigorous form of argumentation. Various lexicons emphasize its meaning of convincing or proving someone wrong, but there is some variation in the nuances of its use.
*† δια-κατ-ελέγχομαι
to confute completely: Ac 18:28.†
δια-κατ-ελέγχομαι : impf. διακατηλεγχόμην ; 10 confute with rivalry and effort or in a contest (on this use of the prep. διά in compos. ef. Herm. ad Vig. p. 854; [al. give it here the sense of completeness ; see διά, C. 2]): with dat. of pers. [W. § 31,1f.; B. 177 (154) ]; not found exe. in Acts xviii. 28 [R. V. powerfully confuted].
διακατελέγχομαι (diakatelegchomai) — to refute.
διακατελέγχομαι,
middle, confute thoroughly, τισί [NT]
διακατελέγχομαι
diakatelegchomai
middle voice from 1223 and a compound of 2596 and 1651; to prove
downright, i.e. confute:--convince.
see GREEK for 1223
see GREEK for 2596
see GREEK for 1651
διακατελέγχομαι
v.
I utterly refute
διακατελέγχομαι diakatelenchomai 1x
to maintain discussion strenuously and thoroughly, to totally refute, Acts 18:28*
διακατελέγχομαι fut. ξομαι Mid. to confute thoroughly, τινι NTest.
Verb-INI-3S — Verb · imperfect · no voice stated · indicative · third person · singularimperfect no voice stated indicative — a continuing action in past time.
V-INI-3S Part of Speech: Verb Tense: Imperfect Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
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.
The Greek word δημόσιος (i.e., *dēmosios*) means 'public' or 'belonging to the people or state.' It can refer to public officials, property, or actions done at public expense. In the New Testament, it appears in contexts related to public matters, such as Acts 5:18 and 16:37. The term is derived from δῆμος and contrasts with the private or personal, ἴδιος.
** δημόσιος, -α, -ον
(< δῆμος),
[in LXX: II Mac 6:10, III Mac 2:27 4:7 * ;]
belonging to the people, public: Ac 5:18; dat. fem. used adverbially (cl.);
at the public expense, by public consent;
publicly: Ac 16:37 18:28 20:20.†
δημόσιος, -a, -ov, esp. freq. in Attic; belonging to the people or slate, public (opp. to ἴδιος): Acts v. 18; in dat. fem. δημοσίᾳ used adverbially (opp. to ἰδίᾳ) [ef. W. 591 (549) note}, publicly, in public places, in view ofall: Acts 1. a silversmith of 2. a certain XVi. 37; Xvilil. 28; δημ. καὶ κατ᾽ οἴκους, Acts xx. 20; (2 Mace. vi. 10; 3 Mace. ii. 27; in Grk. writ. also by public authority, at the public expense).
δημόσιος is exceedingly common as an epithet for ‘* public” officials or property of all kinds. δημόσιοι are officials: as P Ryl II. 2328 (ii/A.D.) καὶ ot δημόσιοι προσεφώνησαν αὐτῷ ὅτι μένις ἐν τῇ κώ(μῃ), PSI III. 22915 (11|Α.1).} τοῖς τῆ]ς κώμης δημοσίοις καὶ πρεσβυτέροις. Δημόσια are public taxes: as P Lond 9514 (a.p. 249) (ΞΞ III. p. 221) τελεῖ τὰ καθήκοντα | δ. 76. 1164" 19 (A.D, 212) (= III. p. 160) has ῥύμη δημοσία, which like ὁδὸς δ. is very common. Δημόσιοι γεωργοί in Egypt are constantly mentioned: see s.v. yewpyéw. A Leipzig papyrus of Hadrian's reign {Inv 266’) has τὴν βασιλικὴν καὶ τὴν δημοσίαν Kal οὐσιακὴν γῆν : Wilcken (Archi v. p. 245) would drop the second τήν οἵ add a third. P Ficr I. 6° (A.p. 210) βουλομένου pov κατη[γ]ορεῖν οὔτε ὄντος (corr. from -as) δημοσίου κατηγόρου. P Strass I. 14 (A.D. 211) καθαρόν ἀπὸ παντὸς] ὀφ[ειλ]ήματος δίημο]σίου τε καὶ ἰδιωτι[κοῦ…
Read the full entry →δημόσιος (dēmosios) — public.
δημόσιος,
Doric dialect δᾱμ-, α, ον (ος, ον [Refs 5th c.BC+], belonging to the people or state, κτέανα [Refs 6th c.BC+]; χώρα, opposed to ἱερά, ἰδία, [Refs 4th c.BC+]; τὰ ἱερὰ τὰ δ., opposed to ἰδιωτικά, [Refs]; ἀγῶνες, δίκαι, [Refs 4th c.BC+]; δ. λόγος, = Latin fiscus, [Refs]; δημόσιον εἶναι, γίγνεσθαι, to be, become state-property, be confiscated, [Refs 5th c.BC+]
__b used by the public, βαλανεῖα, λουτρόν, [Refs 2nd c.BC+]
2. common, δημοσιώτατος τρόπος, τόπος, [Refs 4th c.BC+]epidemic, [Refs 5th c.BC+]
II. as substantive:
II. a δημόσιος (i.e. δοῦλος), ὁ, any public slave or servant, as, the public crier, [Refs 5th c.BC+]; policeman, [Refs 5th c.BC+]; public notary, ={γραμματεύς}, [Refs 4th…
δημόσιος
demosios
from 1218; public; (feminine singular dative case as adverb) in
public:--common, openly, publickly.
see GREEK for 1218
δημόσιος, α, ον
Adj
public, publicly
δημόσιος dēmosios 4x
public, belonging to the public, Acts 5:18; δημοσίᾳ, publicly, Acts 16:37; 18:28; 20:20*
δημόσιος belonging to the people or state, Lat. publicus, opp. to ἴδιος, Hdt., attic:— δημόσιον εἶναι, γίγνεσθαι to be confiscated, Thuc., Plat.
as Subst., ὁ δημόσιος (sc. δοῦλος), a public servant, as the public crier, Hdt.; a public notary, Dem.
as neut., δημόσιον, ου, τό, the state, Lat. respublica, Hdt., attic
any public building, a public hall, Hdt.
the treasury, elsewhere τὸ κοινόν, Dem.
the public prison, Thuc.
τὰ δημόσια (sc. χρήματα) state-property, Ar.
as fem., ἡ δαμοσία (sc. σκηνή) the tent of the Spartan kings, Xen.
as adv.:
dat. δημοσίαι, ionic -ίηι, at the public expense, Hdt.; by public consent, Dem.; δ. τεθνάναι to die by the executioner, id. Dem.
neut. pl. δημόσια, at the public cost, Ar.
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
ἢ ὁ αὐτὸς ἐν τῷ αὐτῷ λιθοτομεῖν ἂν δύναιτο, ὑλοτομεῖν, σίδηρον, χαλκὸν ἐργάζεσθαι, τειχῶν μέγαν κύκλον πόλει περιβάλλεσθαι, προπύλαια καὶ προτειχίσματα, ἱερὰ καὶ τεμένη καὶ στοὰς καὶ νεωσοίκους καὶ οἰκίας καὶ ὅσα ἄλλα δημόσια καὶ ἴδια ἔθος…
θάπτουσι δʼ αὐτὴν ἐν Νεβρῶνι συγχωρούντων μὲν τῶν Χαναναίων καὶ δημοσίᾳ χοῦν αὐτῆς τὸν τάφον, Ἁβράμου δὲ ὠνησαμένου τὸ χωρίον σίκλων τετρακοσίων παρʼ Ἐφραίμου τινὸς ἐκ τῆς Νεβρῶνος.
ἐὰν ποιης … … παρα … … ὑπʼ αὐτοῦ Λυσιμάχου … τὰ κατʼ ἔτος δημόσια … ρεψικ … … ματει πάντα, τὰ δὲ προς … ἡμιτελὲς μ … τὸν
Διδύμης ἄρουραι, βορρᾶ … καὶ Λυσιμάχου καὶ Ἀρείου τῶν τριῶν Ἀπολλωνίου κλῆρος, λιβὸς γύης δημόσιος μεθʼ ὅν ἐστιν διῶρυξ, διʼ ἧς ποτίζονται αἱ παρακεχωρημέναι ἄρουραι, ἀπηλιώτου ἑτέρα διῶρυξ
Φιλαδελφείᾳ ὧν γείτονες, καθὼς αὐτοὶ ὑπηγόρευσαν, νότου … … σιανου ψιλὸς τόπος, βορρᾶ ῥύμη δημοσία, λιβὸς πρότερον … , ἀπηλιώτου πρότερον Λικιννίας Δημητροῦτος καὶ ἐπί τι μέρος
The Greek word ἐπιδείκνυμι (i.e., *epideiknumi*) means to show, exhibit, or prove. It is built from the prefix ἐπί (upon) and the root δείκνυμι (to show). The New Testament uses it in contexts like demonstrating or pointing out something, as seen in Matthew 16:1 and Acts 18:28. There is some variation in how lexicons emphasize its meanings, particularly regarding the nuances of display versus proof.
ἐπι-δείκνυμι ; 1 aor. ἐπέδειξα ; [ pres. mid. ἐπιδείκνυμαι]; to exhibit, show, [as though for ex position or examination (Schmidt ch. 127, 5); fr. Pind., Hdt. down.]; a. to bring forth to view: τί, Mt. xxii. 19; and Lk. xx. 24 Ree.; τί τινι, Lk. xxiv. 40 RG; ἑαυτόν τινι, Lk. xvii. 14; to show i. 6. bid to look at, τί τινι, Mt. xxiv. 1; to show i. 6. furnish to be looked at, produce what may be looked at: σημεῖον, Mt. xvi. 1; Mid. with ace. of the thing, to display something belonging to one’s self: χιτῶνας, the tunics as their own, Acts ix. 39 [see Meyer]. b. to prove, demonstrate, set forth to be known and acknowledged: Heb. vi. 17; foll. by the ace. and inf. Acts xviii. 28.
ἐπιδείκνυμι. For this verb in its primary sense of ‘‘show,”’ cf. P Flor II. 1258 (A.D. 254) ἐπιδείξων τοὺς τόπους ἔνθα ἀπετέθη, P Fay 208 (iii/iv a.D.) πολὺ ἂν φανερωτέραν τὴν ἐμαυτοῦ μεγαλοψυχίαν ἐπιδεικ[ν]ύμενος, ‘making a much more conspicuous display of my magnanimity,’’ P Oxy I. 425 (a.p. 325) ὅτ]. προθυμότατα τοὺς ἐφήβους [τ]ὰ γυμνι[κὰ] ἐπιδείκνυσθαι προσήκει. In P Ryl IT. 1751} (A.D. 168) ἐπιδεδιγμένος ἐξηγητ[ής is “exegetes-elect.”’ See also P Petr ITI. 530) §(iii/B.c. )a[A]N οὐ τυχὼν ἐπιδείξειν (Ὁ for —BetEar) [1] pds βίαν ἔχεται, ‘‘ but since he did not succeed in clearing himself he is forcibly detained ;’’ and for the meaning “‘prove,’’ as in Ac 1828, Heb 627, cf. P Eleph 17 (marriage-contract— B.C. 311-10) (= Selections, p. 3) ἐπιδειξάτω δὲ Ἡρακλείδης 6 τι ἂν ἐγκαλῆι Δημητρίαι ἐναντίον ἀνδρῶν τριῶν, ‘and let H. prove his charge against D. in the presence of three men,” P…
Read the full entry →ἐπιδείκνυμι (epideiknumi) — to show/prove.
ἐπιδείκ-νῡμι -νύω, ἐπιδεικνύω
[Refs 3rd c.BC+], future -δείξω: aorist ἐπέδειξα, Ionic dialect [Refs 5th c.BC+]:—exhibit as a specimen, [Refs 5th c.BC+]: generally, display, exhibit, [Refs 5th c.BC+] parade it before.., [Refs 5th c.BC+]; of speeches, compositions, etc., ἐπιδειξάτω τῇ βουλῇ he shall exhibit his draft, [Refs 6th c.BC+]
2. more frequently in middle, show off or display for oneself or what is one's own, μουσικὰν ὀρθὰν ἐ. give a specimen of his article., [Refs 5th c.BC+] exhibited me naked, [Refs 5th c.BC+] showed all his army, [Refs] recall Alexander, [Refs 6th c.BC+]; σοφίαν, πονηρίαν, [Refs 5th c.BC+]
ἐπιδείκνυμι
epideiknumi
from 1909 and 1166; to exhibit (physically or mentally):--shew.
see GREEK for 1909
see GREEK for 1166
ἐπιδείκνυμι
v.
I show, prove
ἐπιδείκνυμι and -ύω fut. -δείξω aor1 -έδειξα ionic -έδεξα to exhibit as a specimen, Ar.: generally, to shew forth, display, exhibit, Plat., Xen., etc.
Mid. to shew off or display for oneself or what is one's own, Hdt., Plat., etc.; ἐπιδείξασθαι λόγον to exhibit one's eloquence, id. Plat.:—absol. to shew off, make a display of one's powers, Ar., Plat., etc.
to shew, point out, τί τινι id. Plat.:—c. part. to shew that a thing is, Hdt., etc.; also in Mid., Xen.; ἐπ. τινὰ δωροδοκήσαντα to prove that one took bribes, Ar.
absol. to lay informations, id. Ar.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
7 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 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
βούλεται οὖν τά τε θνητὰ γένη καὶ πάλιν αὖ τὰ ἄφθαρτα κατὰ τοὺς οἰκείους ἐπιδεῖξαι συστάντα ἀριθμούς, τὰ μὲν θνητὰ ὡς ἔφην παραμετρῶν ἑξάδι, τὰ δὲ μακάρια καὶ εὐδαίμονα ἑβδομάδι.
τὰ μὲν οὖν κατὰ Ῥούθην ἀναγκαίως διηγησάμην ἐπιδεῖξαι βουλόμενος τὴν τοῦ θεοῦ δύναμιν, ὅτι τούτῳ παράγειν ἐφικτόν ἐστιν εἰς ἀξίωμα λαμπρὸν καὶ τοὺς ἐπιτυχόντας, εἰς οἷον ἀνήγαγε καὶ Δαβίδην ἐκ τοιούτων γενόμενον.
βασιλικὰ πραγματευομένοις χαίρειν. πρὸς τῆι οἰκονομίαι τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
καὶ τοῦ μεμετρημένου μέλιτος ἐν τῶι ια ἔτει· ἐὰν οὖν σοι φαίνηται, σεμνότατε ἐπιστάτα, ἐπιδεῖξαι Σελεύκωι τῶι διοικητῆι καὶ κυρίωι συμπροσγενόμενος αὐτῶι, ἵνα μὴ πλεῖον ἀπαιτηθῶμεν τῶν ὄντων διὰ
πατρὸς αὑτοῦ καὶ ἠγορακέναι κατὰ συγγραφήν, ἐπερωτῶσι οἱ δικασταὶ τὸν καταβοηθέντα εἰ ἀξιοῖ αὐτὸς ἐπιδεῖξαι ὡς εἶναι τὸ οἰκόπεδον αὑτοῦ καὶ τοῦ πατρός, ὃς ἐώνηται αὐτὸ κατὰ συνγραφήν, ἢ
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 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 667 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 663 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 μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
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-GPF — Article · genitive · plural · femininegenitive — of, from, belonging to.
Agrees with anything else marked plural feminine.
T-GPF Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Feminine
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
γραφή (graphē) refers to a writing or document, particularly the sacred writings of the Old Testament. It encompasses both the art of writing and the content of written works, including specific passages and the Scriptures as a whole. The term appears frequently in the New Testament, often highlighting the authority of these texts, such as in 2 Timothy 3:16 and Romans 1:2. Some lexicons note a distinction in usage between singular and plural forms.
γραφή, -ῆς, ἡ
(< γράφω),
[in LXX chiefly for כְּתָב ;]
a drawing, painting.
writing;
that which is written, a writing: πᾶσα γ., II Ti 3:16; γ. ἅγιαι, Ro 1:2; προφητικαί, Ro 16:26; al αἱ γ. τ. προφητῶν, Mt 26:56; ἡ γ., αἱ γ., the sacred writings, the Scriptures (i.e. the OT; v. Milligan, NTD, 205); in pl., when the sacred writings as a whole are meant, e.g. Mt 21:42 26:54, Jo 5:39, Ro 15:4; in sing., when a particular passage is referred to, as in Lk 4:21, Jo 19:24,
γραφή, -ῆς, 7, (γράφω. cf. γλυφή and γλύφω): a. α writing, thing written, [fr. Soph. down] : πᾶσα γραφή every scripture sc. of the O. T., 2 Tim. iii. 16; plur. γραφαὶ ἅγιαι, holy scriptures, the sacred books (of the O. T.), Ro. i. 2; προφητικαί, Ro. xvi. 26 ; ai γραφαὶ τῶν προφητῶν. Mt. xxvi. 56. b. ἡ γραφή, the Scripture κατ᾽ ἐξοχήν, the holy scripture (of the O.'T.), —and used to denote either the book itself, or its contents [some would restrict the sing. γραφή always to ἃ particular passage; see Bp. Lghtft. on Gal. iii. 22]: Jn. vii. 38; x. 35; Acts viii. 32; Ro. iv. 3; Gal. iii. 22; iv. 30; Jas. ii. 8; 1 Pet.ii. 6; 2 Pet. i. 20; also in plur. ai γραφαί: Mt. xxi. 42; xxvi. 54; MK. xiv. 49; Lk. xxiv. 27; Jn. v. 39; Acts xvii. 2, 11; xviii. 24, 28; 1 Co. χν. 8 sq.; once ai ypapai comprehends also the books of the N. T. already begun to be collected into a canon, 2 Pet. iii. 16; by…
Read the full entry →γραφή (graphē) — a writing.
γρᾰφ-ή, ἡ,
representation by means of lines: hence,
I. drawing, delineation, [Refs 5th c.BC+]; κατὰ γραφήν in outline, conjecture in [Refs 5th c.BC+]; also of painting, γραφῇ κοσμέειν [Refs 5th c.BC+]; the art of drawing or painting, [Refs 5th c.BC+]
I.2. that which is drawn or painted, drawing, picture, ὅσον γραφῇ only in a picture, [Refs 5th c.BC+]; σπόγγος ὤλεσεν γραφήν[Refs 4th c.BC+]; also of embroidery, [Refs 4th c.BC+]
I.3. γ. παρειῶν painting, rouging the cheeks, [Refs]
II. writing or the art of writing, [Refs 5th c.BC+] the registration of.., [Refs 4th c.BC+]
II.2. that which is written, writing, [Refs 5th c.BC+]: hence, of various written documents, letter, [Refs 5th c.BC+]: also in plural, [Refs 5th c.BC+]; ψευδεῖς γ. spurious documents, cited in [Refs 5th c.BC+] false…
γραφή
graphe
a document, i.e. holy Writ (or its contents or a statement in
it):--scripture.
γραφή, ῆς, ἡ
n.f.
a writing, passage of scripture, the scriptures
γραφή graphē 50x
a writing; in NT the Holy Scriptures, the Jewish Scriptures, or Books of the Old Testament, Mt. 21:42; Jn. 5:39, et al.; by synec. doctrines, declarations, oracles, or promises contained in the sacred books, Mt. 22:29; Mk. 12:24, et al.; spc. a prophecy, Mt. 26:54; Mk. 14:49; Lk. 4:21; 24:27, 32; with the addition of προφητική, Rom. 16:26; of τῶν προφητῶν, Mt.…
Read the full entry →γραφή γράφω representation by means of lines:
drawing or delineation, Hdt.; of painting, id. Hdt., Plat.
a drawing, painting, picture, ὅσον γραφῆι only in a picture, Hdt.; πρέπουσα ὡς ἐν γραφαῖς Aesch.
writing, the art of writing, Plat.
a writing, Soph.: a letter, Thuc.; so in pl., like γράμματα, Eur.: ψευδεῖς γρ. false statements, id. Eur.
（γράφομαι) as attic law-term, an indictment in a public prosecution, a criminal prosecution undertaken by the state, opp. to δίκη (a private action), Plat., etc.
Noun-GPF — Noun · genitive · plural · femininegenitive — of, from, belonging to.
Agrees with anything else marked plural feminine.
N-GPF Part of Speech: Noun Case: Genitive Number: Plural Gender: Feminine
50 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 50 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 17 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.
ἐφ’ ἅπασι γὰρ τοῖς ἄλλοις αὐτὸν ὁ ποιητὴς καὶ πατήρ, ὥσπερ αἱ ἱεραὶ γραφαὶ μηνύουσιν, εἰργάσατο.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
λέγει γὰρ ἡ γραφή: Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.
r,1,ctr γραφὴ ποτηρίων τῶν κειμένων ἐνέχυρα ἐν Φιλαδελφείαι ἔτους λε Τῦβι ιϛ διὰ Θεοπόμπου ἐπὶ φιάληι
α. Σωστράτωι. καταπλέοντος Δημητρίου τοῦ πρὸς τῆι ἕκτῃ πρὸς Ζηνόδωρον περὶ τῆς ὠνῆς, ὅπως γραφῇ Ἑρμαφίλωι τε καὶ τοῖς λογισταῖς ἐπισκεψαμένοις ἐὰν φαίνηται ἐν τῶι ε ἔτει αὐτό τε
Γραφὴ σκευῶν· στρώματα β, προσκεφάλαια δ, κασαὶ γ, ἄλλος κασῆς ἐφίππιος φοινικοῦς σάκκος ἐν ὧι
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἶναι (einai) — to exist.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ…
Read the full entry →εἰμί ἐιμί
einai
present infinitive from 1510; to exist:--am, was. come, is, X lust
after, X please well, there is, to be, was.
see GREEK for 1510
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
127 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 529 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 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 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου