Acts 20:13 — Word Study
N1904ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν, μέλλων αὐτὸς πεζεύειν.
BSAWe ourselvesegō howeverde having gone aheadproserchomai▸ toepi theho shipploion [boat, vessel] sailedanagō▸ [set sail, navigated] toeis <the>ho Assos,Assos [a city in Asia Minor] thereekeithen being aboutmellō▸ to take inanalambanō▸ [receive, pick up] <the>ho Paul;Paulos [the apostle, originally named Saul, on board, into the ship] Thusohutō, ohutōs forgar having arranged himselfdiatassō■✻ [directed, planned] he was [traveling, journeying] readyingmellō▸ himselfautos to go on foot.pezeuō△▸ [by land, walking]
| Greek | English | Parsing |
|---|---|---|
| ἡμεῖς | We ourselves | Personal pronoun, first person, nominative |
| δὲ | however | Conjunction |
| προελθόντες | having gone ahead | Verb, second aorist, active |
| ἐπὶ | to | Preposition |
| τὸ | the | Article, accusative, singular |
| πλοῖον | ship | Noun, accusative, singular |
| ἀνήχθημεν | sailed | Verb, aorist, passive |
| ἐπὶ | to | Preposition |
| τὴν | <the> | Article, accusative, singular |
| Ἆσσον, | Assos, | Noun, accusative, singular |
| ἐκεῖθεν | there | Adverb |
| μέλλοντες | being about | Verb, present, active |
| ἀναλαμβάνειν | to take in | Verb, present, active |
| τὸν | <the> | Article, accusative, singular |
| Παῦλον· | Paul; | Noun, accusative, singular |
| οὕτως | Thus | Adverb |
| γὰρ | for | Conjunction |
| διατεταγμένος | having arranged himself | Verb, perfect, passive |
| ἦν, | he was | |
| μέλλων | readying | Verb, present, active |
| αὐτὸς | himself | Personal pronoun, nominative, singular |
| πεζεύειν. | to go on foot. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We went on ahead to the ship and sailed to Assos, where we were to take Paul aboard. He had arranged this because he was going there on foot. |
| KJV | ¶ And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. |
| ASV | But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land. |
| YLT | And we having gone before unto the ship, did sail to Assos, thence intending to take in Paul, for so he had arranged, intending himself to go on foot; |
| WEB | But we, going ahead to the ship, set sail for Assos, intending to take Paul aboard there; for he had so arranged, intending himself to go by land. |
| BBE | But we, going before him by ship, went to Assos with the purpose of taking Paul in there: for so he had given orders, because he himself was coming by land. |
Where they part company is προελθόντες — see How Translations Differ.
The sentence is structured with a main clause and several subordinate phrases that provide context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectημεις
verbπροέρχομαι
The sentence as the grammar sees it Open the tree ›
1 of 22 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 20:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Journey to Assosgenerated
Acts 20:13 recounts how the disciples went ahead to the ship while Paul traveled on foot. This illustrates their teamwork and the logistics of early Christian travel. The passage highlights the importance of planning in their mission to spread the gospel, showing how they worked together to ensure that they would meet up with Paul at Assos, a significant location in Asia Minor.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 1:35 | Early in the morning, while it was still dark, Jesus got up and slipped out to a solitary place to pray. |
| 2 | Mark 6:31–33 | And He said to them, “Come with Me privately to a solitary place, and let us rest for a while.” For many people were coming and going, and they did not even have time to eat. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — προέρχομαι, proserchomaigenerated
The word προελθόντες is a second aorist active participle of προέρχομαι, meaning 'having gone ahead.' It describes the action of moving forward or preceding someone else, emphasizing the disciples' initiative in their journey.
This participle is in the nominative plural masculine form, indicating that it refers to a group of male disciples who took the lead in this part of the journey. The action of going ahead shows their commitment to Paul and their mission.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as having gone ahead, which is consistent with the KJV's went before and the ASV's going before.
However, there are variations in how different translations express the actions of the disciples. The YLT uses having gone before, while the WEB opts for going ahead. These differences reflect the translators' choices in conveying the same underlying action.
Sentence Structuregenerated
The main verb of the sentence is ἀνήχθημεν, we sailed, which governs the overall action of the verse. It is accompanied by several phrases that provide additional context: a participial phrase indicating the disciples' action, a prepositional phrase specifying the destination, and another participial phrase describing Paul’s action.
The structure includes a series of clauses that detail the sequence of events: the disciples first went ahead, then sailed to Assos, and finally intended to take Paul aboard, all while noting that Paul was traveling on foot.
Septuagint Backgroundgenerated
πλοῖον appears in the Septuagint as the Greek word for 'ship', rendering the Hebrew term אֳנִיָּה, which also means 'a ship'. This connection highlights the continuity of maritime travel in both the Old and New Testaments.
The word ἀναλαμβάνειν is not directly found in the Septuagint but is used in contexts that involve taking or receiving, similar to the Hebrew נָשָׂא, which means 'to lift' or 'to carry'.
In plain words — the whole versegenerated
Acts 20:13 describes how the disciples went ahead to the ship while Paul traveled on foot. This shows their teamwork and dedication to their mission. They planned to meet Paul at Assos, emphasizing the importance of cooperation in spreading the gospel.
Frequently Asked Questionsgenerated
The disciples went ahead to ensure they would be ready to take Paul aboard when he arrived, demonstrating their commitment to their mission.
Paul's journey on foot indicates his willingness to travel by land, perhaps to meet the needs of the group or to fulfill a specific purpose in his travels.
This passage shows how the early disciples coordinated their efforts to ensure they all arrived at their destination together, highlighting the unity and cooperation within the early church.
Assos was an important stop for Paul, allowing him to meet with other believers and continue his missionary work, illustrating the strategic planning of his travels.
Reflection Questionsgenerated
- What can I learn about teamwork from the disciples' actions in this passage?
- How can I apply the concept of planning and preparation in my own life and ministry?
- In what ways can I support others in their journeys, as the disciples supported Paul?
- What does this passage teach me about the importance of cooperation in achieving common goals?
The early church on this verse — how the Fathers read it
Early church Fathers comment on the unity and mission of the apostles as seen in this passage. Their insights reflect on the importance of cooperation in spreading the gospel.
That this Luke was inseparable from Paul and his fellow laborer in the gospel, he himself clearly evinces, not as a matter of boasting but as bound to do so by the truth itself.Early Church Fathers on Acts 20 →
"And we went before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot." We often find Paul parting from the disciples.Early Church Fathers on Acts 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 20:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd we went before to ship,.... That is, Luke, the writer of this history, and the rest of the apostle's company, went before him to a ship, which lay at Troas, and went aboard it: and sailed unto
Read John Gill on Acts 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
Read Robert Jamieson on Acts 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAssos; a city in Mysia, called also Apollonia, not far from Troas either by water or land. Minding himself to go afoot; Paul’ s going on foot might be the rather, that so he might have the better opportunity to scatter the seed of the gospel as he went, going through towns and villages, and conversing still with some or other, more than in sea journeys can be expected. So greedy of winning souls to Christ was this holy man, that he ordered every step, as near as he could, towards it. But St. Paul might desire to go alone thus on foot, that he might enjoy more free and full communion with God, having only God and his own soul to converse with.
Read Matthew Poole on Acts 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. Ver. 13. Assos] A chief city of Mysia, called also Apollonia, on the Asiatic shore. To go on foot] Haply for his health’ s sake, or for more convenience of visiting the brethren, whose edification he minded more than his own ease.
Read John Trapp on Acts 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) And sailed unto Assos.—The port of Assos. lay about twenty-four miles to the south of Troas. We can only conjecture St. Paul’s motives for going thither himself by land while his companions went by sea. In Acts 16:8 we find that he had avoided Mysia to press on to Troas; but he may well have extended his labours thither during his two years’ sojourn in Asia, and have wished, before he started for Jerusalem, in the full belief that he was never to return to those regions (Acts 20:25), to say a few words of parting counsel. Possibly, also, after the exciting scene at Troas, he may have been glad to have even a couple of days of comparative solitude for meditation and prayer as to the…
Read Charles John Ellicott on Acts 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Sailed unto Assos] Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. v. 30. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea. Intending to take in Paul] αναλαμβανειν, To take him in AGAIN; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, Acts 20:6.
Read AdamClarke on Acts 20 →CambridgeThe Cambridge Bible for Schools and Colleges13–16. Paul goes on foot to Assos, then by sea to Miletus13. And we went before to ship] The conjunction should be adversative. The writer is describing now what the rest, without St Paul, did. Read “But we,” i.e. St Luke and some of the other companions of the Apostle, “going before to the ship,” i.e. before St Paul’s departure from the congregation and those events by which it was attended.and sailed unto Assos] Better “set sail for Assos.” The verb is only indicative of the putting-out to sea. Assos was in Mysia, on the north shore of the gulf of Adramyttium. Opposite and about seven miles out at sea lay the island of Lesbos. There was a Roman road from Troas passing through Assos. So…
Read Cambridge on Acts 20 →Albert Barnes1798–1870Barnes' Notes on the BibleSailed unto Assos - There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here.
Read Albert Barnes on Acts 20 →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
We went on ahead to the ship and sailed to Assos, where we were to take Paul aboard. He had arranged this because he was going there on foot.
But we, going ahead to the ship, set sail for Assos, intending to take Paul aboard there; for he had so arranged, intending himself to go by land.
We went to the ship and sailed to Assos, where we were to take Paul aboard. He had arranged this because he was going there on foot.
We went on ahead to the ship and put out to sea for Assos, intending to take Paul aboard there, for he had arranged it this way. He himself was intending to go there by land.
Tyndale line
¶ And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land.
But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land.
And we went before to a ship, and sailed to Assos, there intending to take in Paul: for so he had appointed, intending himself to go on foot.
Then we went before to shippe, and sailed vnto the citie Assos, that wee might receiue Paul there: for so had hee appointed, and would himselfe goe afoote.
Strictly literal
And we, having gone before on board ship, sailed off to Assos, going to take in Paul there; for so he had directed, he himself being about to go on foot.
And we having gone before unto the ship, did sail to Assos, thence intending to take in Paul, for so he had arranged, intending himself to go on foot;
And we having gone before to the ship, sailed to Assos, there intending to take in Paul, for so he had arranged, intending himself to go on foot;
We ourselves went ahead of Paul by ship and sailed away to Assos, where we planned to take Paul on board. This is what he himself desired to do, because he planned to go by land.
From the Latin
But we, going aboard the ship, sailed to Assos, being there to take in Paul; for so he had appointed, himself purposing to travel by land.
Simplified
We went on ahead to the ship and sailed to Assos. There we were due to pick up Paul, since that was what he had planned as he decided to travel on foot.
But we, going before him by ship, went to Assos with the purpose of taking Paul in there: for so he had given orders, because he himself was coming by land.
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.
Nos autem ascendentes navem, navigavimus in Asson, inde suscepturi Paulum : sic enim disposuerat ipse per terram iter facturus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܚܢܢ ܕܝܢ ܢܚܬܢ ܠܐܠܦܐ ܘܪܕܝܢ ܠܘܥܕܐ ܕܬܣܘܣ ܡܛܠ ܕܡܢ ܬܡܢ ܥܬܝܕܝܢ ܗܘܝܢ ܕܢܩܒܠܝܘܗܝ ܠܦܘܠܘܣ ܗܟܢܐ ܓܝܪ ܦܩܕ ܗܘܐ ܠܢ ܟܕ ܐܙܠ ܗܘܐ ܗܘ ܒܝܒܫܐ
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.
ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν, μέλλων αὐτὸς πεζεύειν.
The standard critical text of the New Testament.
ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν, μέλλων αὐτὸς πεζεύειν.
The previous edition, still widely cited.
ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν, μέλλων αὐτὸς πεζεύειν.
The Society of Biblical Literature edition, freely licensed.
ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν, μέλλων αὐτὸς πεζεύειν.
The edition that turned scholarship toward the earliest manuscripts.
ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν, μέλλων αὐτὸς πεζεύειν.
An independent critical text built from the oldest witnesses then known.
ἡμεῖς δὲ — ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ διατεταγμένος ἦν, μέλλων αὐτὸς πεζεύειν.
A recent critical edition following documentary evidence closely.
ἡμεῖς δὲ — — τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ — ἦν, μέλλων αὐτὸς πεζεύειν.
The reading of the majority of surviving manuscripts.
ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν — τὴν Ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον· οὕτως γὰρ — ἦν, μέλλων αὐτὸς πεζεύειν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| προελθόντες having gone ahead | NA28, NA27, SBL, WH, Treg, TR | Tyn, Byz |
| ἐπὶ to | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
| ἐπὶ to | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| διατεταγμένος having arranged himself | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 20:13
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.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1NP — Personal pronoun · first person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-1NP Part of Speech: Personal pronoun Person: first Case: Nominative Number: Plural
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
προέρχομαι (proerchomai) means to go forward or advance, and can refer to both physical movement and metaphorical progression in time or argument. It is used in various contexts, such as to precede someone (Lk 22:47) or to advance in age (Xenophon). The word is a compound of two roots, indicating movement onward or before.
προέρχομαι. For the literal use of προέρχομαι, ‘go forward,” ‘‘advance,” cf. P Leid 01:18. (B.c. 343) (= UPZ i. p. 371) ἕνα δὲ προελθόντα εἰς τὸ μέσον. The word is common in a more general sense like our ‘‘ come forward,” e.g. P Oxy II. 28614 (A.D. 82) τῆς δὲ Φιλουμένης παρ᾽ ἕκαστα διοχλούσης pe προελθεῖν ἠνάγκασμαι, καὶ ἀξιῶ... ., ‘since Philumene is continually pressing me to repay, I have been forced to come forward and request you . . .” (Edd.), 26. IX. 120318 (late i/A.D.) ὅθεν ἀναγκαίως προερχόμενοι ἀξιοῦμεν TO μὲν ὑπόμβνημα ἔχειν ἐν καταχωρισμῷ, ‘ wherefore we perforce come forward with the request that this memorandum should be duly placed on record’’ (Ed.), 74. I. 6839. (a.p. 131) διαyeyov[é]vat ἄλλα ἔτη πέντε καὶ μὴ τεθαρρηκαίναι (/. τεθαρρηκέναι) τ[ὸν] Θέωνα προελθεῖν, ‘‘another five years elapsed without Theon having dared to bring forward his claim” (Edd.). For the double…
Read the full entry →προέρχομαι (proerchomai) — to go before.
προέρχομαι
(πρόειμι serves as future), aorist προῆλθον: perfect προελήλῠθα [Refs 4th c.BC+]:—go forward, advance, [Refs 5th c.BC+] absolutely, προελθών, = _Attic dialect_ παρελθών, having come forward to speak, [Refs 4th c.BC+]: with accusative cognate, π. ἡμερησίαν ὁδόν [Refs 5th c.BC+]
__b come forth, πλάγια π. τὰ ἔμβρυα [Refs 4th c.BC+]to be born, [Refs 2nd c.AD+]; appear, be published, of a book, [Refs 1st c.BC+]
__c go away from, leave, ἀπὸ τῆς ἑαυτοῦ [οἰκίας] [Refs 2nd c.AD+]; οὐδεπώποτε ἐξ Αἰθιοπίας τὸν ἕτερον πόδα προελθών [Refs 2nd c.AD+]
προέρχομαι
proerchomai
from 4253 and 2064 (including its alternate); to go onward, precede
(in place or time):--go before (farther, forward), outgo, pass on.
see GREEK for 4253
see GREEK for 2064
προέρχομαι
v.
I go before, precede
προέρχομαι proerchomai 9x
to go forwards, advance, proceed, Mt. 26:39; Mk. 14:35; Acts 12:10; to precede, go before any one, Lk. 22:47; to precede in time, be a forerunner or precursor, Lk. 1:17; to outgo, outstrip in going, Mk. 6:33; to travel in advance of any one, precede, 20:5, 13; 2 Cor. 9:5*
προέρχομαι aor2 -ῆλθον perf. -ελήλυ^θα contr. προὐλήλυθα like πρόειμι (which serves as the fut.) Dep.
to go forward, go on, advance, Hdt., Thuc., etc.: —absol., προελθὼν ὁ κῆρυξ ἐκήρυττε Aeschin.
of Time, προελθόντος πολλοῦ χρόνου Thuc.; of persons, προεληλυθὼς τῇ ἡλικίᾳ far advanced in age, Xen.
to go on, in a story or argument, Plat.
metaph., τὰ Περσέων πρήγματα ἐς τοῦτο προελθόντα the power of the Persians having advanced to this height, Hdt.; εἰς πᾶν μοχθηρίας πρ. Dem.; εἰς τοῦτο προβέβηκεν ἔχθρας, ὥστε . . id. Dem.
to go before or first, Xen.; πρ. τινος to go before him, id. Xen.; later, πρ. τινα NTest.
with instr. of motion, πρ. πόδα to advance the foot, Luc.
Verb-2AAP-NPM — Verb · second aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AAP-NPM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
9 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
προελθὼν γοῦν ἐρεῖ ὅτι „ἐφύτευσεν ὁ θεὸς παράδεισον“ (Gen.
ἐπανελθούσης δὲ πεπηλωμένης ἅμα καὶ θαλλὸν ἐλαίας κομιζούσης, μαθὼν τὴν γῆν ἀπηλλαγμένην τοῦ κατακλυσμοῦ μείνας ἄλλας ἑπτὰ ἡμέρας τά τε ζῷα τῆς λάρνακος ἐξαφίησιν αὐτός τε μετὰ τῆς γενεᾶς προελθὼν καὶ θύσας τῷ θεῷ συνευωχεῖτο τοῖς οἰκείοις.
διὰ τοῦτο καὶ ἐδιώχθησαν, ἐνπνεόμενοι ὑπὸ τῆς χάριτος αὐτοῦ, εἰς τὸ πληροφορηθῆναι τοὺς ἀπειθοῦντας, ὅτι εἶς θεός ἐστιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ λόγος ἁπὸ σιγῆς προελθών, ὃς κατὰ πάντα εὐηρέστησεν τῷ…
τῆσδε καὶ μετὰ τῶν ἰδίων με ἐκστήσειν προς … μαν οὐ δυνάμενος καθησυχάσαι ἀναγκαίως προέρχομαι διὰ τοῦδε τοῦ ἀναφορίου καὶ ἀξιῶ καταχωρισθέντος μου τοῦ ὑπομνήματος τούτου τὸ ἀντίγραφον μεταδοθῆναι
καταγείνεται οἶκον Νικάνορός τινος οἰκίας ἐπʼ ἀμφόδου Χηνοβοσκῶν καὶ ἀπενεγκάμενοί τινα τῶν τῆς Ἐπιχαρίου, προελθὼν κατεχώρισα τὸ ἁρμόζον ὑπόμνημα. καὶ τῇ δὲ μιᾷ καὶ εἰκάδι τοῦ Μεχεὶρ τοῦ ἐνεστῶτος
γενηθείσης μέχρι νῦν μήτε τῷ υἱῷ μου περιόντι μήδε ἐμοῖ μετὰ θάνατον αὐτοῦ ἀναγκαίως προῆλθον ἐπὶ τῆς σῆς ἐξουσίας καὶ ἀξιῶ συντάξαι γράψαι τῷ τοῦ Ἑρμοπολίτου στρατηγῷ μεταδοῦναι τῇ
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 886 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word πλοῖον (ploion) refers to a vessel or ship, derived from the verb meaning 'to sail.' It encompasses various types of boats, including merchant ships and small craft, and is frequently used in the New Testament, notably in Matthew 4:21-22 and Acts 21:2-3. The term has historical usage in classical literature as well.
πλοῖον, -ου, τό
(< πλέω),
[in LXX chiefly for אֳנִיָּה;]
a boat, also (= obsol. ναῦς) a ship: Mt 4:21, 22, and freq. in Gosp. and Ac, Ja 3:4, Re 8:9 18:19.
πλοῖον, -ov, τό, (πλέω), fr. Hdt. down, Sept. chiefly for TAIN, α ship: Mt. iv. 21, 22; Mk.i.19; Lk. v.2;>RGL txt. Tr txt. WH txt.]; Jn. vi. 17; Acts xx. 13, and often in the historical bks. of the N. T.; Jas. iii. 4; Rev. viii. 9; xviii. 19. [BB.DD. s.v. Ship.] πλόος -ovs, gen. -dov -ov, and in later writ. mods (Acts xxvii. 9; Arr. peripl. erythr. p. 176 § 61; see νοῦς [and cf. Lob. Paralip. p. 173 sq.]), (πλέω), fr. Hom. Od. 3, 169 down; voyage: Acts xxi. 7; xxvii. 9, 10, (Sap. xiv. 1).
πλοῖον, “‘boat.” For this common word, which comes to be used for ‘‘ship’’ (Ac 2018) owing to the almost complete disappearance of ναῦς, cf. P Leid U* ὁ (ii/s.c.) (=I. p. 123, UPZ i. p. 370) ἔδοξεν kar’ ἐνύπνον (/. ἐνύπνιον) πλοῖον παπύρινον, ὃ καλεῖται ἀγυπτιστεὶ ῥώψ, προσορμῆσαι εἰς Μέμφιν, P Hib I. 152 (c. B.c. 250) ἐμβαλοῦ εἰς τὸ πλοῖον ἅλας καὶ λωτὸν ὅπως ἔχωσιν [οἱ] ναυπηγοί, P Ryl II. 2291} (a.b. 38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι πέμψαι... τὸ ὀψάριον, ἐπεὶ ἐν πλοίῳ εἰμί, “1 ask you therefore to do your utmost to send me the relish, as I am on board a boat,” P Oxy I. 36%-8 (ii/ili a.p.) €[av] δὲ τελώνης ἐκφορ[τισθ]ῆναι τὸ πλοῖον ἐπιζητήσῃ, ‘but if the tax-farmer desire that the ship should be unloaded” (Edd.) (cf. Ac 218), and 26. XIV. 1763* (after A.D. 222) οὔπω μέχρι σήμερον τὰ πλοῖα τῆς avwvas ἐξῆλθεν. For the form cf. 74. 1773}2 (iii/A.b.) ἀ]νῆλθα χάριν πλύον καὶ οὐκ…
Read the full entry →πλοῖον (ploion) — boat.
πλοῖον, τό,
(πλέω) properly floating vessel: hence, generally, ship, [Refs 5th c.BC+] small craft, [Refs 5th c.BC+]; π. ἁλιευτικόν a fishing-boat, [Refs 5th c.BC+]; ἱππαγωγὰ π. transports for horses, [Refs 5th c.BC+]; π. μακρά ships of war, [Refs 5th c.BC+]; π. στρογγύλα or φορτηγικά ships of burden, merchantmen, [Refs 5th c.BC+] without adjective, mostly merchant-ship or transport, as opposed to ship of war, τοῖς π. καὶ ταῖς ναυσί [Refs 5th c.BC+]; πλεῖν μὴ μακρᾷ νηΐ, ἄλλῳ δὲ κωπήρει πλοίῳ Foed.[Refs 5th c.BC+]; πλοῖα alone, ={τριήρεις}, [Refs 5th c.BC+]
πλοῖον
ploion
from 4126; a sailer, i.e. vessel:--ship(-ing).
see GREEK for 4126
πλοῖον, ου, τό
n.n.
a ship, vessel
πλοῖον πλοῖον, ου, τό, πλέω a floating vessel, a ship, vessel, Hdt., Aesch., etc.; πλοῖα λεπτά small craft, Hdt., Thuc.; πλ. ἱππαγωγά transport- vessels, Hdt.; πλ. μακρά ships of war, id. Hdt.; πλ. στρογγύλα or φορτηγικά ships burthen, merchantmen, Xen.:—when opp. to ναῦς, a merchant-ship or transport, τοῖς πλοίοις καὶ ταῖς ναυσί Thuc.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
No one writer in the whole range of Greek and Roman literature has supplied us with so much information concerning the merchant-ships of the ancients as St. Luke in the narrative of St. Paul’s voyage to Rome. Acts 27,28. It is important to remember that he accomplished it in three ships: first, the Adramyttian vessel which took him from Caesarea to Myra, and which was probably a coasting-vessel of no great size, (Acts 27:1-6) secondly, the large Alexandrian corn-ship, in which he was wrecked on the coast of Malta (Acts 27:6-28) :1; and thirdly, another large Alexandrian corn-ship, in which he sailed from Malta by Syracuse and Rhegium to Puteoli. (Acts 28:11-13) Size of ancient ships . --The narrative which we take as our chief…
The ships of the ancients were very imperfect in comparison with modern ones. Navigators crept carefully along the shores, from one headland or prominent point to another, making a harbor if practicable every night; and when out of sight of land, being ignorant of the compass and quadrant, they guided their course by the sun and certain stars. Even in St. Paul’s time, vessels passing from Palestine to Italy, sometimes wintered on the way!
Ac 27:12 28:11. The ancient ships were in general small, though a few large ships are on record. They were often highly ornamented both at the prow and the stern; and the figurehead or "sign," by which the vessel was known, was sometimes an image of its tutelar divinity. They were usually propelled by oars often in several "banks" or rows one above another, as well as by sails. In war, the galley…
68 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 67 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 23 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἄφεσις αὐτοὺς ὥσπερ ἀνερμάτιστα καὶ ἀκυβέρνητα πλοῖα ῥᾷστα ἀνατρέψει, ἡ δὲ κόλασις ἐπανορθώσεται.
λέγεται δὲ καὶ τοῦ πλοίου ἐν τῇ Ἀρμενίᾳ πρὸς τῷ ὄρει τῶν Κορδυαίων ἔτι μέρος τι εἶναι καὶ κομίζειν τινὰς τῆς ἀσφάλτου ἀφαιροῦντας·
r … πωλουμένων πλοίων … ἀγοράζειν εὕρωσι … τεταμένα καὶ ταῖς … … υν … Κασιωτικοῦ … παντὸς
r Σπίνθηρ Ζήνωνι χαίρειν. γίνωσκε ἡμᾶς οἰκονομηκότας τὰ περὶ τὰ σκεύη τοῦ πλοίου, ἐπιστόλια εἰληφότας εἰς Μέμφιν καὶ εἰς Ἑρμοῦ πόλιν. ὡς δὲ περιορμίσαι ἠμέλλομεν, ἀντελάβοντο ἡμῶν
ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ βασιλικοῦ γραμματέως, τοῖς ἐπὶ τῶν δηλουμένων πλοίων ἑκάστου χαλκοῦ τάλαντα τριάκοντα τέσσαρα γίνονται … τάλαντα λδ καὶ σύμβολον καὶ ἀντισύμβολον ποίησαι
ἀνάγω is built from the prefix ἀν- meaning 'up' and the root ἄγω meaning 'to lead.' It covers a range of meanings including to lead up, to offer sacrifices, and to set sail. In the New Testament, it appears in contexts such as leading Jesus into the wilderness (Mt 4:1) and setting sail (Lk 8:22).
ἀν-άγω
[in LXX chiefly for עָלָה hi.;]
to lead or bring up: seq. είς, c. acc. loc., Mt 4:1, Lk 2:22 4:5 (WH om. είς, κ.τ.λ.), Ac 9:39 16:34; of raising the dead (cl.), ἐκ νεκρῶν, Ro 10:7, He 13:20; to produce and set before, τ. λαῷ, Ac 12:4 (MM, VGT, s.v.); in sacrificial sense (MM, VGT, s.v.), to offer, θυσίαν, Ac 7:41. Mid., in nautical sense (Hom., Hdt., Thuc., al.), to put to sea: Lk 8:22, Ac…
Read the full entry →ἀν-άγω : 2 aor. ἀνήγαγον, inf. ἀναγαγεῖν, [ptep. dvayayov]; Pass., [pres. avayopar]; 1 aor. [ef. sub fin.] ἀνήχθην ; [fr. Hom. down]; to lead up, to lead or bring into a higher place; foll. by εἰς with acc. of the place: Lk. ii. 22; iv. 5 [Δ Tr WH om. Lbr. the cl.]; xxii. 66 [T Tr WH ἀπήγαγον); Acts ix. 39; xvi. 34; Mt. iv. 1 (εἰς τ. ἔρημον, sc. fr. the low bank of the Jordan). τινὰ ἐκ νεκρῶν fr. the dead in the world below, to the upper world, Heb. xiii. 20; Ro. x. 7; τινὰ τῷ λαῷ to bring one forth who has been detained in prison (a lower place), and set him before the people to be tried, Acts xii. 4; θυσίαν τῷ εἰδώλῳ to offer sacrifice to the idol, because the victim is lifted up on the altar, Acts vii. 41. Navigators are κατ᾽ ἐξοχήν said ἀνάγεσθαι (pass. [or mid. ]) when they /aunch out, set sail, put to sea, (so ἀναγωγή in Justin. Mart. dial. ο. Tr. c. 142 [and in the elassies])…
Read the full entry →ἀνάγω (anagō) — to lead.
ἀνάγω,
future ἀνάξω[Refs 5th c.BC+]aorist 2 ἀνήγαγον, etc.: (see. ἄγω):—opposed to κατάγω,
I. lead up from a lower place to a higher, ἐς Ολυμπον[Refs 6th c.BC+]; ἱερὸν ἀ. ξόανον, of the Trojan horse, [Refs 5th c.BC+]; ὁ πέπλος ἀνάγεται εἰς τὴν ἀκρόπολιν [Refs]
I.2. lead up to the high sea, carry by sea, λαὸν ἀνήγαγεν ἐνθάδ᾽ ἀείρας[Refs 8th c.BC+] conduct, carry to a place, [Refs 8th c.BC+]; ἀ. ναῦν put a ship to sea, [Refs 5th c.BC+]; ἀνάγειν absolutely in the same sense, [Refs 4th c.BC+] —but this is more common in middle, see infr. B.I.
I.3. take up from the coast into the interior, [Refs 8th c.BC+]; especially from Asia Minor into Central Asia, ἀ. παρὰ or ὡς βασιλέα[Refs 5th c.BC+]
ἀνάγω
anago
from 303 and 71; to lead up; by extension to bring out; specially, to
sail away:--bring (again, forth, up again), depart, launch (forth),
lead (up), loose, offer, sail, set forth, take up.
see GREEK for 303
see GREEK for 71
ἀνάγω
v.
I lead up, put to sea, set sail
ἀνάγω to lead up from a lower place to a higher, Theogn., etc.
to lead up to the high sea, to carry by sea, Hom., etc.; ἀν. ναῦν to put a ship to sea, Hdt.; absol. in the same sense, id. Hdt.; —this is more common in Mid.
to take up from the coast into the interior, Od., Hdt.; esp. from Asia Minor into Central Asia, Xen.
to bring up from the dead, Hes., Aesch.
ἀν. χορόν to conduct the choir, Hes., Eur., etc.; also, ἀν. ὁρτήν to celebrate a festival, Hdt.
to lift up, raise, κάρα, τὸ ὄμμα Soph., etc.
ἀν. παιᾶνα to lift up the paean, id. Soph.
in various senses, ἀν. αἷμα to bring up blood, Plut.; ἀν. ποταμόν to bring a river up [over its banks], Luc.; ἀν. φάλαγγα, like ἀναπτύσσειν, Plut.; to bring up a prisoner for examination, Xen., etc.
to bring back, Hom., etc.
to refer a matter to another, Dem.
Verb-API-1P — Verb · aorist · passive · indicative · first person · pluralaorist passive indicative — a completed action, viewed as a whole.
V-API-1P Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: first Number: Plural
23 occurrences in the New Testament, rendered 19 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 23 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 54 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 διὰ τοῦτο μέντοι δόξαντι θυσίας ἀμέμπτους ἀναγαγεῖν τῷ Κάιν λόγιον ἐξέπεσε μὴ θαρρεῖν ὡς κεκαλλιερηκότι;
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
τοὺς μισθοὺς κατὰ τὴν ἐμὴν διαγραφὴν κελεύω. τοὺς δὲ ἀντιλέγοντας ἐπὶ τὸν γραμματέα μου ἀνάγεσθαι βούλομαι, ὃς ἢ αὐτὸς κωλύσει ἀδικεῖσθαι τοὺς ἰδιώτας ἢ ἐμοὶ ἀνανγελεῖ. τὰ δὲ διὰ
τὰ ἐν τῇ οἰκίᾳ … ρκλερ … τρόπῳ ἐβάσταξε. ὅθεν τὸν ἀρχέφοδον τῆς κώμης ἀνήγαγον ὃς ἐχειρογράφησε τὸν προκείμενον ἀδελφὸν εἶναι τὸν ἐπελθόντα. διὸ πεποίηκα τήν σοι … α
δ εἰκοστὸν λβ ἀπὸ ἀνηγμένης ἐπὶ οὐσίαν ἀποφορᾶς … … παραδείσου ἀπὸ ἐπιγραφομένης ἀμπέλου ἀναχθῆναι τῷ ιβ ἔτει ἀποφορὰν … … ωθ ἐκκεκόφθαι καὶ ἀναχθῆναι ἀμπέλου ἀρούρας δ η
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 886 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular 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
The word Ἄσσος refers to Assos, a city located on the eastern coast of Asia Minor. It appears in the New Testament in Acts 20:13-14. The entries indicate that the name may have foreign origins, but they do not provide further details or significant disagreement.
Ἄσσος, -ου
(also Ἀσσός, -οῦ), ἡ,
Assos, a city on the E. coast of Asia Minor: Ac 20:13, 14 (v.s. ἆσσον).†
Ἄσσος (Assos) — Assos.
Ἄσσος, -ου
(also Ἀσσός, -οῦ), ή
Assos, a city on the E. coast of Asia Minor: Act.20:13-14 (see: ἆσσον).†
(From Abbott-Smith. LSJ has no entry)
Ἆσσος
Assos
probably of foreign origin; Assus, a city of Asia MInor:--Assos.
Ἄσσος, ου, ἡ
n.f.
Assos
Ἀσσος Assos 2x
Assos, a maritime city of Mysia, in Asia Minor, Acts 20:13-14*
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
as'-os (Assos): An ancient city of Mysia in the Roman province of Asia, at which, according to Ac 20:13, Paul and Luke rested while on their way from Troas to Mitylene. Standing upon a conical-shaped rock on the southern coast of the Troad, it occupied one of the finest sites in Asia. The rock is about 700 ft. high; its sides are covered with terraces, both natural and artificial, and so steep is it that Stratoricus wrote of it: "If you wish to hasten your death, try and climb Assos." The view from the summit is extensive and magnificent.
The city, which is very ancient, is said to have been rounded by the Aeolians, and to have always been singularly Greek. As early as the 5th century BC it struck its own coins, and its coinage system continued until 235 AD. One of its early rulers or tyrants was Hermeas, a eunuch, once a slave, who…
Assos
A sea-port town of Proconsular Asia, in the district of Mysia, on the north shore of the Gulf of Adramyttium. Paul came hither on foot along the Roman road from Troas (Acts 20:13, 14), a distance of 20 miles. It was about 30 miles distant from Troas by sea. The island of Lesbos lay opposite it, about 7 miles distant.
A seaport in Mysia, opposite to the island of Lesbos on the north. Here Paul took ship for Mitylene, Ac 20:13. It is now a poor village, called Beiram.
approaching; coming near
2 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 ἐκεῖθεν (i.e., *ekeithen*) is an adverb meaning 'thence' or 'from that place.' It is used in the New Testament to indicate both physical location and time, as seen in verses like Matthew 4:21 and Mark 6:1. The word is derived from ἐκεῖ (i.e., *eke*) and has various applications in classical literature, often contrasting with ἐκεῖσε.
ἐκεῖθεν, adv. of place, thence, from that place, [A. V. sometimes from thence]: Mt. iv. 21; Mk. vi. 1; Lk. ix. 4; Jn. iv. 43; Acts xiii.4; and often in the historical bks. of the N. T. οἱ ἐκεῖθεν elliptically for οἱ ἐκεῖθεν διαβῆναι θέλοντες, Lk. xvi. 26 (where L WH om. oi).
ἐκεῖθεν (= Selections, p. 103) the word is used somewhat pleonastically—memAdvykay ἡμῶς (ἡμᾶς) ἐκε[1], τῇ ἡμέρᾳ τῇ ὅτι (1. ὅτε) ἔπλευσες, ‘they deceived us there on the 12th, the day you sailed.” For the laxer use = ἐκεῖσε, as in Rom. 15**, cf. P Meyer 208 (1st half iii/A.D.) ἵνα ἐκεῖ πέμπω τὰς ἔπιστολάς. For a contrast with ἐνταῦθα, see Prezsigke 100219 f. (time of Diocletian ἢ) τὰ ἐκεῖ θαύματ[α] εἶδον kal τὰ ἐνταῦθα. The word is MGr.
ἐκεῖθεν (ekeithen) — from there.
ἐκεῖθεν,
poetry κεῖθεν (the only form used by [Refs 8th c.BC+]: Aeolic dialect κήνοθεν [Refs 7th c.BC+]: Doric dialect τηνῶθεν [Refs 5th c.BC+]; τηνῶθε [Refs 3rd c.BC+]:— adverb from that place, thence, opposed to ἐκεῖσε, [Refs 5th c.BC+]; of a person, τἀκεῖθεν εἰ ποθούμεθα on his part, [Refs 5th c.BC+]
2. ={ἐκεῖ}, οἱ ἐ. [Refs 5th c.BC+] on yon side of the grove, [Refs 5th c.BC+]
3. by attraction for ἐκεῖσε, βῆναι κεῖθεν ὅθενπερ ἥκει [Refs 5th c.BC+]
II. thence, from that fact, γνοίη δ᾽ ἄν τις ἐ. [Refs 5th c.BC+]
III. of Time, thenceforward, [Refs 8th c.BC+]
ἐκεῖθεν
ekeithen
from 1563; thence:--from that place, (from) thence, there.
see GREEK for 1563
ἐκεῖθεν
Adv
thence, from that place
ἐκεῖθεν ekeithen 37x
from there, Mt. 4:21; 5:26
ἐκεῖθεν from ἐκεῖ from that place, thence, Lat. illinc, opp. to ἐκεῖσε, Soph., etc.
= ἐκεῖ, Aesch., Thuc.:—c. gen., τοὐκεῖθεν ἄλσους on yon side of the grove, Soph.
thence, from that fact, Isocr., Dem.
of Time, thereafter, next, Il.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
28 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 27 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 65 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.
„ἀναστὰς ἀπόδραθι εἰς τὴν Μεσοποταμίαν εἰς τὸν οἶκον Βαθουὴλ πατρὸς τῆς μητρός σου, καὶ λάβε σεαυτῷ ἐκεῖθεν γυναῖκα ἐκ τῶν θυγατέρων Λάβαν ἀδελφοῦ τῆς μητρός σου“ (Gen.
ὡς ἐκεῖθεν ἄρας Μωυσῆς ἤγαγεν εἰς τοὺς ὅρους τῶν Χαναναίων καὶ τοὺς κατοψομένους αὐτῶν τὴν χώραν καὶ τῶν πόλεων τὸ μέγεθος ἐξαπέστειλεν.
οὐαὶ τῷ λαμβάνονται: εἰ μὲν γὰρ χρείαν ἔχων λαμβάνει τις, ἀθῷος ἔσται: ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί: ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην.
Ἰούλις Οὐαλερίῳ τῷ ἀδελφῷ χαίρειν. ἔπεμψά σοι ἐπιστολὰς τέσσαρας διὰ τοῦ γαλεαρίου τοῦ ἐκεῖθεν ἀπὸ Διδύμων καὶ διὰ Κορνηλίου γαλεαρίου ἄλλας γ ὥστε ζ. εἰ ἔλαβες, ἀντίγραψον πόσας
ἐπιστεῖλαι ἐμοὶ μᾶλλον προσεχέστερον ἐπέστειλας, φημὶ ὅτι χρείας ἐπειγούσης εἰς Ἀντινόου μελλήσω ἀνέρχεσθαι καὶ ἐκεῖθεν ἐπιστελῶ πρὸς σὲ τούτων χάριν. εἰ δέ πως Τύχη ἀπʼ Ἀντινόου με πάλιν ἐνθάδε
Ἀπολλινάριος Σεμπρωνίωι τῶι τιμιωτάτωι ἀδελφῶι χαίρειν. γενάμενος ἐν Ῥώμῃ ἐπέγνων σε ἐκεῖθεν, ἐξεληλυθέναι πρὸ τοῦ με ἐλθεῖν, καὶ λίαν ἐλυπήθην διὰ τὸ μὴ τεθεωρηκέναι σε. ἀλλὰ
μέλλω is a verb meaning to be about to do something, indicating intention or future action. It can express necessity, probability, or mere intention, often followed by an infinitive. In the New Testament, it appears in contexts suggesting both planned actions and events that are destined to occur, such as in Matthew 2:13 and Acts 12:6. The participle form ὁ μέλλων refers to future things.
μέλλω,
[in LXX: Jb 3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and freq. in Wi, II, IV Mac;]
to be about to be or do;
c. inf. (Bl., § 62, 4; 68, 2; M, Pr., 114);
μέλλω ; fut. μελλήσω (Mt. xxiv. 6; and LTTrWH in 2 Pet. i. 12); impf. ἔμελλον [so all edd. in Lk. ix. 31 (exc. T WH); Jn. vi. 6, 71 (exc. RG) ; vii. 39 (exe. T); xi. 51 (exc. L Tr); Acts xxi. 27; Rev. iii. 2 (where R pres.); x. 4 (exe. L Tr)] and ἤμελλον [so all edd. in Lk. vil. 2; x. 1 (exe. RG); xix. 4; Jn. iv. 47; xii. 33; xviii. 32; Acts xii. 6 (exc. RGL); xvi. 27 (exe. RG); xxvii 33 (exe. RGT); Heb. xi. 8 (exe. L); ef. reff. s. v. βούλομαι, init. and Rutherford’s note on Babrius 7, 15], to be about to do anything; so 1. the ptep., ὁ μέλλων, absol.: τὰ μέλλοντα and τὰ ἐνεστῶτα are contrasted, Ro. viii. 38; 1 Co. iii. 22; εἰς τὸ μέλλον, for the future, hereafter, Lk. xiii. 9 [but see eis, A. II. 2 (where Grimm supplies éros)]; 1 Tim. vi. 19; τὰ μέλλοντα, things future, things to come, i. e., ace. to the context, the more perfect state of things which will exist in the αἰὼν μέλλων…
Read the full entry →μέλλω. In the NT μέλλω is construed 84 times with the pres. cf. P Par 432 (B.C. 154) μέλλω δὲ ἰσάγειν ἐν τῷ μεσορὴ μηνί, 75. 4819. (B.c. 153) καταπλεῖν μέλλομεν πρὸς τὸν βασιλέα, P Meyer 209 (1st half iii/A.D.) μέλλι πρὸς ἡμᾶς ἔρχεσθαι, pe σοι ἀεὶ γράφειν, Ὁ ae 11. 416° (iii/ A.D.) μέλλω péve εἰς ᾿Αντινόου, and P Oxy VIII. 11567° (iii/A.p.) μέλλο[με]ν χόρτου χρίαν ἔχιν. For the constr. with the fut. inf., which is obsolete in the NT (cf. TR Ac 233°), cf. Syi/ 432! (B.c. 326-5) ὀμόσασιν. . . [ποιήσεσθαι τὴν] ἐπιτροπὴν καθ᾽ ὅτι ἂν μέλλει ἔσ[εϊσθαι κτλ. Μέλλω followed by the aor. inf. act. is seen in such passages as P Giss I. 125 (ii/A.p.) ὁσάκις ἐὰν μέλλῃς πέμψαι, P Oxy XII. 14$82° (ii/a.p.) ἔμελλον yap ἀνελθεῖν, and 26. VII. 106727 (iii/A.D.) εἰ μέλλεις ἐλθεῖν ἐλθέ, ‘come if you are coming,” and by the aor. inf. pass. in P Goodsp Cairo 310 (iii/B.c.) ἡνίκα fiehioy κοιμηθῆναι ἔγραψα…
Read the full entry →μέλλω (mellō) — to ensue.
μέλλω,
imperfect ἔμελλον and ἤμελλον (see. below), Epic dialect μέλλον [Refs 8th c.BC+]; Epic dialect, Ionic dialect μέλλεσκον [Refs 3rd c.BC+]: future μελλήσω [NT+4th c.BC+]: aorist ἐμέλλησα [Refs 5th c.BC+]:—passive and middle, see below see.—Only present and imperfect in [Refs 8th c.BC+], Lyric poetry, and Trag.: aorist only in Prose (except [Refs 6th c.BC+]imperfect ἤμελλον with long augment is established by the metre in [Refs 8th c.BC+]: aorist 1 ἠμέλλησα [Refs 6th c.BC+]; ἤμελλον is not found in earlier Attic dialect Inscrr., but occurs in Papyrus, as [Refs 5th c.BC+]
I. to be destined or likely to, indicating an estimated certainty or strong probability in the present, past, or future (cf. Aristonic. cited in [Refs 8th c.BC+]present infinitive (or its…
μέλλω
mello
a strengthened form of 3199 (through the idea of expectation); to
intend, i.e. be about to be, do, or suffer something (of persons or
things, especially events; in the sense of purpose, duty, necessity,
probability, possibility, or hesitation):--about, after that, be
(almost), (that which is, things, + which was for) to come, intend,
was to (be), mean, mind, be at the point, (be) ready, + return, shall
(begin), (which, that) should (after, afterwards, hereafter) tarry,
which was for, will, would, be yet.
see GREEK for 3199
μέλλω
v.
I am about to
μέλλω mellō 109x
to be about to, be on the point of, Mt. 2:13; Jn. 4:47; it serves to express in general a settled futurity, Mt. 11:14; Lk. 9:31; Jn. 11:51; to intend, Lk. 10:1; participle μέλλων, μέλλουσα, μέλλον, future as distinguished from past and present, Mt. 12:32; Lk. 13:9; to be always, as it were, about to do, to delay, linger, Acts 22:16
μέλλω to think of doing, intend to do, to be about to do, with inf., mostly inf. fut., τάχ᾽ ἔμελλε δώσειν he was just going to give, Il.; μέλλεις ἀφαιρήσεσθαι ἄεθλον thou thinkest to strip me of the prize, id. Il.; often with οὐκ ἄρα, as, οὐκ ἄρ᾽ ἔμελλες λήξειν; did you not think you might stop? could you not stop? Od., etc.; to be about to do (on compulsion), to be destined to do or to be, τὰ οὐ τελέεσθαι ἔμελλον which were not to be accomplished, Il.; μέλλεν οἶκος ἀφνειὸς ἔμμεναι the house was destined to be wealthy, Od.; εἰ ἐμέλλομεν ἀνοίσειν if we were able to refer, Plat.
to express a certainty, μέλλω ἀπέχθεσθαι Διί it must be that I am hated by Zeus, Il.; μέλλω ἀθανάτους ἀλιτέσθαι I must have sinned against the immortals…
Read the full entry →Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
111 occurrences in the New Testament, rendered 40 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 110 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.
ἔδει γὰρ τὸν κόσμον τελειότατον μὲν ὄντα τῶν γεγονότων κατ’ ἀριθμὸν τέλειον παγῆναι τὸν ἕξ, ἐν ἑαυτῷ δ’ ἔχειν μέλλοντα τὰς ἐκ συνδυασμοῦ γενέσεις πρὸς μικτὸν ἀριθμὸν τὸν πρῶτον ἀρτιοπέριττον τυπωθῆναι, περιέξοντα καὶ τὴν τοῦ σπείροντος ἄρρενος καὶ…
μέλλει γὰρ περιέξειν ἅπασαν τὴν παρʼ ἡμῖν ἀρχαιολογίαν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν Ἑβραϊκῶν μεθηρμηνευμένην γραμμάτων.
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.
Νικαίαν ἀποδημῆσαι πρὸς σέ, ὅπως ἂν αὐτῶι δῶις ἐπιστολὴν πρὸς Ἑρμάφιλον· λέγουσιν γὰρ αὐτὸν μέλλειν ἐγδημεῖν εἰς Μέμφιν. ἔρρωσο.
τὴν τῆς ἡμῶν μητρὸς τελευτὴν συνελθὼν ἑτέρᾳ γυναικί, τολμηθεὶς λυπρὸν χρόνον ἔμεινεν. τούτου δὲ μέλλοντος τὸν βίον μεταλλάσσειν μετεκαλεσάμεθα τὴν προειρημένην αὐτοῦ γυναῖκα καὶ ταύτης ἐπυθόμεθα μήπως τι χρεωστῇ
ον τῆς κώμης, ὁμοίως δὲ τὸν Ἰσίδωρον ἀναδέξασθαι καὶ ἀποπληρῶσαι ἀόκνως εἰς τὴν μέλλει ὁ Πτολεμαῖος αἱρεθῆναι ἢ προσαγγελῆναι λειτουργίαν. ὁπότερον δὲ αὐτῶν οὐκ ἔξεστι ἀλλάξαι τὸν ἕτερον
The Greek word ἀναλαμβάνω (i.e., *analambano*) means 'to take up' or 'to raise.' It encompasses a variety of actions, such as taking something into one's hands, boarding a ship, or assuming a responsibility. In the New Testament, it appears in contexts like ascension (Mark 16:19) and receiving someone (Acts 20:13). The lexicons provide a consistent understanding of its usage without notable disagreement.
ἀνα-λαμβάνω ; 2 aor. ἀνέλαβον; 1 aor. pass. ἀνελήφθην (ἀνελήμφθην LT Tr WH; cf. W. p. 48 [B. 62 (54); Veitch (5. ν. λαμβάνω) ; see λαμβάνω, and 5. v. M, μ7); [fr. Hdt. down]; 1. to take up, raise: εἰς τὸν οὐρανόν, Mk. xvi. 19; Acts i. 11; x. 16, (Sept. 2 K. ii. 11); without case, Acts i. 2, 22; 1 Tim. iii. 16 [ef. W. 413 (385)], (Sir. xlviii. 9). 2. to take up (a thing in order to carry or use it): Acts viil.43; Eph. vi. 13,16. to take to one’s self: twa, in order to conduct him, Acts xxiii. 31; or as a companion, 2 Tim. iv. 11; or in Acts xx. 13 sq. to take up sc. into the ship.
ἀναλαμβάνω. Syll 329% (i/B.c.) ἀναλαβόντας τὰ ὅπλα, ‘taking up,” literally. P Tebt II. 2964 15 (a.p. 123) has the verb twice = ‘‘receive.” OG/S 383° (see under ἀνάλημψις) κόσμον Περσικῆς ἐσθῆτος ἀϊν]αλαμβάνων, uses it for the first investiture (with the sacred thread of Parsism, presumably : cf. on this inscr. the Hibbert Lectures, 1912, pp. 106-8). PSI 74° (iii/A.D.) ἀξιῷ ἀναλαβόντας παρ᾽ ἐμοῦ τὴν ὁμολογίαν ὑπογεγραμμένην. In P Lille I. 14° (B.c. 243-2) ἀνάλαβε δ᾽ [οὖν αἸὐτοῦ τὸν κλῆρον els τὸ βασιλικόν, and P Oxy III. 471% (ii/A.p.) τὴν οὐσίαν αὐτοῦ... ἀναλημφθῆναι (pw erased) κελεύεις, the verb has the meaning “‘ confiscate”: so Perg I. 249% (af. Schweizer Δ ἐγ p. 203). In P Oxy VI. 899%? (A.D. 200) ᾧ ἀνείλημπται ἐπιστολὴ τοῦ κρα[τίστου] δι[ο]ικητοῦ, the editors translate ‘‘to which is joined a letter of his highness the dicecetes,” and quote τὸ. 985 and BGU 1. 168% τοῖς ὑπομνήμασι…
Read the full entry →ἀναλαμβάνω (analambanō) — to take up.
ἀναλαμβάνω,
future -λήψομαι: Ionic dialect perfect infinitive passive -λελάμφθαι or -λελάφθαι[Refs 5th c.BC+], participle -λελαμμένος[Refs]:—take up, take into one's hands, τὸ παιδίον[Refs 5th c.BC+]; take on board ship,[Refs 5th c.BC+]; take up into heaven, in passive, [LXX+NT]: and generally, take with one, especially of troops, supplies, etc., [Refs 5th c.BC+]; participle ἀναλαβών often = with, ἄνδρας ἀναλαβὼν ἡγήσομαι[Refs 5th c.BC+]
__b suspend in a sling, [Refs 5th c.BC+]
__c metaphorically, take up, for the purpose of examining, [Refs 5th c.BC+]
2. receive, φιλοφρόνως ἀ.[Refs]; of women, ἀ. τὴν γονήν conceive, [Refs 1st c.AD+]
ἀναλαμβάνω
analambano
from 303 and 2983; to take up:--receive up, take (in, unto, up).
see GREEK for 303
see GREEK for 2983
ἀναλαμβάνω
v.
I take up, raise
ἀναλαμβάνω analambanō 13x
to take up, receive up, Mk. 16:19; to take up, carry, Acts 7:43; to take on board, Acts 20:13, 14; to take in company, Acts 23:31; 2 Tim. 4:11
ἀναλαμβάνω to take up, take into one's hands, Hdt.: to take on board ship, id. Hdt., Thuc.: generally, to take with one, Thuc.
to take up, for the purpose of examining or considering, Plat.
to take upon oneself, assume, τὴν προξενίαν Thuc., etc.
Mid. to take upon oneself, undertake, engage in, κίνδυνον, μάχην Hdt.
to learn by rote, Plut.
to get back, regain, recover, τὴν ἀρχήν Hdt., Xen.
to retrieve, make good, τὴν αἰτίην Hdt.; ἁμαρτίαν Soph.
to restore, repair, Hdt.; ἀν. ἑαυτόν to regain strength, revive, Thuc.
to take up again, resume, τὸν λόγον Hdt., Plat.: to recollect, Plut.
to pull short up, to check a horse, Xen.: ἀν. τὰς κύνας to call them back, id. Xen.
to gain quite over, win over, Ar.
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
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
13 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 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 62 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.
βούλεται γὰρ οὐχ ἑτέρωθέν ποθεν, ἀλλ’ ἐκ τῶν γεωργηθέντων εὐτοκίᾳ χρωμένων ἀνὰ πᾶν ἔτος τοὺς καρποὺς ἀναλαμβάνειν.
Λῶτος δὲ τοῦ θεοῦ τὴν μέλλουσαν ἀπώλειαν τῶν Σοδομιτῶν αὐτῷ φράσαντος ἀπαλλάσσεται τήν τε γυναῖκα καὶ τὰς θυγατέρας, δύο δὲ ἦσαν ἔτι παρθένοι, ἀναλαβών·
δικαιοσύνην διδάξας ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου καὶ εἰς τὸν ἅγιον τόπον ἀνελήμφθη, ὑπομονῆς γενόμενος μέγιστος ὑπογραμμός.
πυροῦ εἰς Εὐεργέτιδα … … … … α ἑτοῖμον πρὸς ἐμβολὴν τοῦ πυροῦ καὶ ἀναλαβόντες τὸν πυρὸν καὶ τὸν ὑπὸ τοῦ … … … ου συνπεμφθησόμενον ἐπίπλουν ἀποπλευσάτωσαν ἑαυτοῖς
ελειαν ἀφʼ οὗ δα … ἀνεγρ … … … πους ἔτους η ἀνελήμφθη κ … … … … καταχωρίσεται … ἀναγραφομένων τῶν ὑπογεγραμμένων … … ὑπόκειται τῶι
καὶ εἰκάδι τοῦ ἐνεστῶτος μηνὸς Σεβαστοῦ, καὶ γενόμενος ἐπὶ τῶν τοῦ Ἑρμοπολείτου ὅρμων καὶ ἀναλαβὼν καὶ παραλαβὼν τὸν ἄρακα ἀποπλευσάτω ἀνυπερθέτως μετὰ πάσης ἀσφαλείας, ἑαυτῷ παρεχόμενος ἐν τῷ ἀνάπλῳ
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
The Greek word Παῦλος (transliterated as Paulos) refers to Paul, a prominent figure in the New Testament, specifically the Apostle Paul. It is of Latin origin, meaning 'little,' and is used frequently in the Acts of the Apostles and the Epistles. The name also appears in reference to Sergius Paulus, a Roman proconsul mentioned in Acts 13:7.
Παῦλος, -ου, ὁ (Lat. Paulus),
Sergius Paulus: Ac 13:7.
the Apostle Paul (cf. Σαῦλος): Ac 13:9, and freq. throughout Ac., Ro 1:1, I Co 1:1, al., II Pe 3:15.
Παῦλος. The designation Σαῦλος ὁ καὶ Παῦλος οἱ Ac 13° is fully discussed by Deissmann 4S, p. 313 ff., where it is shown that the Apostle was already in possession of the double name at the time referred to: cf. Ramsay Paw/, p. 81 ff. Elsewhere (Recent Discovery, p. 356) Ramsay suggests that Paul’s complete Roman name may have been “Ὁ. Julius Paullus,” in view of the frequent conjunction of the names Julius Paullus in Lycaonia. In the important letter on the Meletian Schism, P Lond 19145® (A.D. 3352), greetings are conveyed to Παῦλον τὸν ἀναγνώστην : the editor refers to a priest of the same name (ἀπὸ Tnév
∏αῦλος
Paulos
of Latin origin; (little; but remotely from a derivative of 3973,
meaning the same); Paulus, the name of a Roman and of an
apostle:--Paul, Paulus.
see GREEK for 3973
Παῦλος, ου, ὁ
n.m.
Paul
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
Paul
=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy “for use in the Gentile world,” as “Saul” would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education…
(small, little). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. 0 and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, (Philemon 3:5) and a Pharisee, (Acts 23:6) that Paul had acquired by some means the Roman franchise ("I was free born,") (Acts 22:23)…
The distinguished "apostle of the Gentiles;" also called SAUL, a Hebrew name. He is first called Paul in Ac 13:12; and as some think, assumed this Roman name according to a common custom of Jews in foreign lands, or in honor of Sergius Paulus, Ac 13:7, his friend and an early convert. Both names however may have belonged to him in childhood. He was born at Tarsus in Cilicia, and inherited from his father the privileges of a Roman citizen. His parents belonged to the tribe of Benjamin, and brought up their son as "a Hebrew of the Hebrews," Php 3:5. Tarsus was highly distinguished for learning and culture, and the opportunities for improvement it afforded were no doubt diligently improved by Paul. At a suitable age he was sent to…
small; little
164 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 158 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.
προεξῄεσαν δὲ Κλαύδιος μὲν ὁ πάτρως αὐτοῦ καὶ Μᾶρκος Βινίκιος ὁ τῆς ἀδελφῆς ἀνὴρ ἔτι δὲ Οὐαλέριος Ἀσιατικός, οὓς οὐδὲ βουλομένοις διακλεῖσαι δύναμις ἦν αἰδοῖ τῆς ἀξιώσεως, εἵπετο δʼ αὐτὸς σὺν Παύλῳ Ἀρουντίῳ.
διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν,
πάροδός ἐστε τῶν εἰς θεὸν ἀναιρουμένων, Παύλου συμμύσται τοῦ ἡγιασμένου.
σαργάνη α Ἀεῖς Σαλιοῦτος σαργάνη α Ἰσίδωρος Ἡρᾶ σαργάνη α Ἥρων Ἀπώνεως σαργάνη α Παῦλος Ἰσιδώρου σαργάνη α Πελῆνις σαργάναι β Ἀχιλλᾶς Ἀντωνίνου σαργάνη α Ἰσιδώρα Πτολεμαίου σαργάνη α
Ἀτισίου Διόσκορος Κάστορος Παμοῦν Ἥρωνος Νεᾶς μητρὸς Τύχης κτηνῶν ὁμοίως Ἀτῖσις Ἀβοίκεως Δοῦλος Λεονίδου Παῦλος Ἰσιδώρου Σαβῖνος Ἀχιλλᾶ Οὐενᾶφρις Ἀιώνεως Σώτας Ἀπολλωνίου Παῆσις Σεταβοῦ Οὐενᾶφρις Παησίου Κοπρῆς Παλήμωνος Μιὼς
δραχμαὶ Γ Ἡρᾶς Βακχείου ἀρτάβαι γ τάλαντα γ Ἁτρῆς εἰρηνάρχης ἀρτάβαι β τάλαντα β Παῦλος Ἰσιδώρου ἀρτάβαι γ τάλαντα γ Κάλλων Οὐενάφρεως ἀρτάβαι γ τάλαντα γ Παπέεις Ἀιώνεως ἀρτάβη
The Greek word οὕτω (i.e., houto) is an adverb meaning 'in this way' or 'thus.' It is derived from the demonstrative pronoun οὗτος and is used in various contexts to refer to what precedes or follows in a statement. The New Testament employs it frequently, particularly in the Gospels and Acts, to clarify or emphasize descriptions and comparisons.
οὕτως, rarely (Bl., § 5, 4; WH, App., 146 f.) οὕτω, adv.
(< οὗτος),
[in LXX chiefly for כֵּן;]
in this way, so, thus;
referring to what precedes: Mt 5:16 6:30, Mk 10:43 14:59, Lk 1:25 2:48 15:7, Jo 3:8, Ro 1:15, I Co 8:12, al.; οὕτως καί, Mt 17:12, Mk 13:29, al.; pleonastically, resuming a ptcp. (cl.; v. Bl., § 74, 6), Ac 20:11 27:17.
οὕτω and οὕτως (formerly in printed editions οὕτω appeared before a consonant, οὕτως before a vowel; but [recent critical editors, following the best Mss. (“cod. Sin. has -ro but fourteen times in the N. T.” Scrivener, Collation ete. p. liv.; οἵ. his Introduction ete. p. 561), have restored οὕτως; viz. Treg. uniformly, 205 times; Taf. 203 times, 4 times + ; Lchm. 196 times, 7 times +w (all before a consonant); WH 196 times, 10 times -ro (all before a consonant); cf. Tdf. Proleg. p. 97; WH. App. p- 146 54.7; ef. W. § 5, 1b.; B. 9; [Lob. Pathol. Elementa ii. 213 sqq.]; ef. Kriiger § 11, 12, 1; Kiihner §72, 3 a.), adv., (fr. οὗτος), [fr. Hom. down], Sept. for 13, in this manner, thus, 80; 1. by virtue of its native demonstrative force it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so: Mt. vi. 30…
Read the full entry →οὕτως (ohutō, ohutōs) — thus(-ly).
οὕτως,
and before a consonant οὕτω (but sometimes οὕτως before a consonant, [Refs 5th c.BC+], and οὕτω before a vowel is found in Epic dialect Poets and _Ionic dialect_ Prose, see near the end); in Attic dialect strengthened
__A οὑτωσί [Refs 5th c.BC+]; see at {οὗτος Α}:— adverb of οὗτος, in this way or manner, so, thus: οὕτως is antecedent to ὡς, [Refs 8th c.BC+]; in Attic dialect also οὕτως ὥσπερ [Refs 5th c.BC+]; ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; ὡσαύτως, ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; also οὕτως, ὅπως.. [Refs 5th c.BC+]; poetry also ὥστε.., οὕτω δὲ.. [Refs 5th c.BC+] is frequently left out after ὡς, ὡς ἔδοξεν αὐτοῖς, καὶ ἐποίουν ταῦτα [Refs 5th c.BC+] —Sts. οὕτω or -ως refers to what follows, thus, as follows, οὕτω χρὴ ποιεῖν: ἐὰν.. [Refs 5th c.BC+] followed by a quotation, [Refs 5th c.BC+]; καὶ οὕτως even…
οὕτω οὕτως
houto
houtos hoo'-toce
adverb from 3778; in this way (referring to what precedes or
follows):--after that, after (in) this manner, as, even (so), for all
that, like(-wise), no more, on this fashion(-wise), so (in like
manner), thus, what.
see GREEK for 3778
οὕτως
Adv
thus, so, in this manner
οὕτως houtōs 208x
thus, in this way, Mt. 1:18; 2:5; 5:16; et al. freq.; ὁς μὲν οὕτως, ὁς δὲ οὕτως, one so, and another so, one in one way, and another in another, 1 Cor. 7:7; so, Mt. 7:12; 12:40; 24:27, 37, et al. freq.; thus, under such circumstances, Acts 20:11; in such a condition, viz., one previously mentioned, Acts 27:17; 1 Cor. 7:26, 40; and, perhaps, Jn. 4:6; in an ordinary way, at ease, like Latin sic, perhaps, Jn. 4:6
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
215 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 419 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.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ συνγραφὴν πατρικῆς … ὑπογράφει ἐν τοῖς μάρτυσι ὁ Πατοῦς συνορῶν … τὴν ὑπογραφήν. οὕτως ἑκουσίως ὁ Καλλιμήδης … α διὰ μονογράφου Θορταίου ἔφεσιν λαβόν… τοῦ λδ ἔτους
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι
καλῶς 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
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
διατάσσω is built from the prefix διά and the root τάσσω, meaning to arrange or appoint. It covers a range of meanings including to charge, give orders, and prescribe. In the New Testament, it appears in verses like Matthew 11:1 and 1 Corinthians 16:1. The lexicons note its technical use in legal contexts, particularly regarding wills.
δια-τάσσω
[in LXX for שׂים, שׁמר, etc. ;]
to charge, give orders to, appoint, arrange, ordain: c. dat., Mt 11:1, I Co 9:14 16:1; seq. inf., Lk 8:55, Ac 18:2. Mid., I Co 7:17, Ac 20:13; c. acc, I Co 11:34; c. dat, Tit 1:5; seq. inf., Ac 7:44 24:23. Pass., τὸ διατεταγμένον, Lk 3:13, Ac…
Read the full entry →διατάσσω. The technical use of the verb in connexion with wills (see above under διαταγή, διάταγμα) is seen in P Fay 9713 (Ap. 78) ἀργυρίου δραχμὰς εἴκοσι... αἵ εἰσιν δ[ι]αταγῖσαι ἀϊπὸ] τοῦ τετελευτηκότος αὐτοῦ πία]τρός,ἨἮ ‘twenty drachmae of silver, being the sum bequeathed by his deceased father” (Edd.), so?2, P Oxy I. 753° (a.m. 129) δηλῶ δὲ τὴν ἀδελφήν μου Διωγενίδαν διαταγεῖσαν διὰ τῆς διαθήκης προικὸς δραχμὰς χειλίας κτλ. : 2. 1057 (A.D. 117-37) μὴ ἐξέσίτῳ ἐνχιρεῖν τοῖς ὑπ᾽ ἐμοῦ διατεταγμένοις,
διατάσσω (diatassō) — to direct.
διατάσσω,
Attic dialect διατάττω, perfect διατέτᾰχα [Refs 1st c.BC+]:—appoint or ordain severally, dispose, εὖ δὲ ἕκαστα ἀθανάτοις διέταξε [Refs 8th c.BC+]; appoint to separate offices, δ. τοὺς μὲν οἰκίας οἰκοδομέειν, τοὺς δὲ δορυφόρους εἶναι [Refs 5th c.BC+]: absolutely, make arrangements, πρὸς τὸ συμπῖπτον ἀεὶ δ. [Refs 5th c.BC+]:—middle, arrange for oneself, classify, [Refs 5th c.BC+]; undertake, pledge oneself, πρός τινα with future infinitive, [Refs]; also in active sense, περὶ θυσιῶν [Refs]:—passive, to be appointed, constituted, [Refs 5th c.BC+]; παρὰ τὰ -τεταγμένα contrary to orders, [Refs 2nd c.AD+]: with infinitive, variant in [Refs 5th c.BC+]to be appointed to cultivate, [Refs 4th…
Read the full entry →διατάσσω
diatasso
from 1223 and 5021; to arrange thoroughly, i.e. (specially) institute,
prescribe, etc.:--appoint, command, give, (set in) order, ordain.
see GREEK for 1223
see GREEK for 5021
διατάσσω
v.
I give orders to, prescribe
διατάσσω diatassō 16x
pr. to arrange, make a precise arrangement; to prescribe, 1 Cor. 11:34; 16:1; Tit. 1:5; to direct, Lk. 8:55; Acts 20:13; to charge, Mt. 11:1; to command, Acts 18:2; to ordain, Gal. 3:19
διατάσσω attic -ττω fut. ξω Pass., aor1 -ετάχθην perf. -τέταγμαι to appoint or ordain severally, dispose, Hes., Hdt.:—absol. to make arrangements, Xen.:—Mid. to arrange for oneself, get things arranged, Plat.:—Pass. to be appointed, c. inf., Hdt.
to draw up an army, set in array, id. Hdt.: also to draw up separately, id. Hdt.:—Mid., διαταξάμενοι posted in battle-order, Ar., Xen.; so in perf. pass. διατετάχθαι, Hdt.
Mid. to order by will, Anth.
Verb-RPP-NSM — Verb · perfect · passive · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-RPP-NSM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Masculine
16 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
ταῦτα διαταξάμενος ὀνόματ’ αὐτοῖς ἐτίθετο, τὴν μὲν ξηρὰν καλῶν γῆν,
Ὡς δὲ ταῦτα μετὰ τὴν στάσιν Μωυσῆς διέταξεν, ἄρας μετὰ πάσης τῆς στρατιᾶς ἐπὶ τοὺς τῆς Ἰδουμαίας ὅρους ἦλθε καὶ πρέσβεις πρὸς τὸν βασιλέα τῶν Ἰδουμαίων πέμψας ἠξίου δίοδον αὐτῷ παρασχεῖν, πίστεις ἃς αὐτὸς ἐθέλοι λαβεῖν ὑπὲρ τοῦ μηδὲν ἀδικηθήσεσθαι…
τὸ κύτος τῆς ἀπείρου θαλάσσης κατὰ τὴν δημιουργίαν αὐτοῦ συσταθὲν εἰς τὰς συναγωγὰς οὐ παρεκβαίνει τὰ περιτεθειμένα αὐτῇ κλεῖθρα, ἀλλὰ καθὼς διέταξεν αὐτῇ, οὕτως ποιεῖ.
κρατίστου ἐπιστρατήγου περὶ καταστάσεως πραγματικῶν ἀντίγραφον δημοσίᾳ προέθηκα ὡς ἐκελεύσθη, ἵνα πάντες εἰδῶσι ἃ διετάξατο. ἔτους δευτέρου Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Ἐπεὶφ κγ. Ἰούλιος Μαξιμιανὸς Δημητρίωι…
ἐμοῦ καὶ τοῦ ἀνδρὸς Πλουτίωνος τελευτῆς … Πλου-τίωνος φύσει θυγατρὶ Λεοντοῦτι ἃς μόνας αὐτῇ διατάσσω ἀργυρίου δραχμὰς ἑκατόν. ἐὰν δέ τινι … συμβῇ … 13.-σαιεπισ … ριουσ
καὶ ἐνοφιλόμενα αὐτῆι ἢ καὶ ἕτερα καθʼ ὃν δήποτε οὖν τρόπον, τῷ δὲ Σανσνεῦτι διατεταχέναι ἀργυρίου δραχμὰς ὀκτὼ ἃς καὶ κομιεῖται ὁ Σανσνεὺς παρὰ τῆς Θενπετεσούχου μετὰ τὴν τῆς
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
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 →εἰμί (eimi) — to be.
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 [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
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
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 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
67 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.
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·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
μέλλω is a verb meaning to be about to do something, indicating intention or future action. It can express necessity, probability, or mere intention, often followed by an infinitive. In the New Testament, it appears in contexts suggesting both planned actions and events that are destined to occur, such as in Matthew 2:13 and Acts 12:6. The participle form ὁ μέλλων refers to future things.
μέλλω,
[in LXX: Jb 3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and freq. in Wi, II, IV Mac;]
to be about to be or do;
c. inf. (Bl., § 62, 4; 68, 2; M, Pr., 114);
μέλλω ; fut. μελλήσω (Mt. xxiv. 6; and LTTrWH in 2 Pet. i. 12); impf. ἔμελλον [so all edd. in Lk. ix. 31 (exc. T WH); Jn. vi. 6, 71 (exc. RG) ; vii. 39 (exe. T); xi. 51 (exc. L Tr); Acts xxi. 27; Rev. iii. 2 (where R pres.); x. 4 (exe. L Tr)] and ἤμελλον [so all edd. in Lk. vil. 2; x. 1 (exe. RG); xix. 4; Jn. iv. 47; xii. 33; xviii. 32; Acts xii. 6 (exc. RGL); xvi. 27 (exe. RG); xxvii 33 (exe. RGT); Heb. xi. 8 (exe. L); ef. reff. s. v. βούλομαι, init. and Rutherford’s note on Babrius 7, 15], to be about to do anything; so 1. the ptep., ὁ μέλλων, absol.: τὰ μέλλοντα and τὰ ἐνεστῶτα are contrasted, Ro. viii. 38; 1 Co. iii. 22; εἰς τὸ μέλλον, for the future, hereafter, Lk. xiii. 9 [but see eis, A. II. 2 (where Grimm supplies éros)]; 1 Tim. vi. 19; τὰ μέλλοντα, things future, things to come, i. e., ace. to the context, the more perfect state of things which will exist in the αἰὼν μέλλων…
Read the full entry →μέλλω. In the NT μέλλω is construed 84 times with the pres. cf. P Par 432 (B.C. 154) μέλλω δὲ ἰσάγειν ἐν τῷ μεσορὴ μηνί, 75. 4819. (B.c. 153) καταπλεῖν μέλλομεν πρὸς τὸν βασιλέα, P Meyer 209 (1st half iii/A.D.) μέλλι πρὸς ἡμᾶς ἔρχεσθαι, pe σοι ἀεὶ γράφειν, Ὁ ae 11. 416° (iii/ A.D.) μέλλω péve εἰς ᾿Αντινόου, and P Oxy VIII. 11567° (iii/A.p.) μέλλο[με]ν χόρτου χρίαν ἔχιν. For the constr. with the fut. inf., which is obsolete in the NT (cf. TR Ac 233°), cf. Syi/ 432! (B.c. 326-5) ὀμόσασιν. . . [ποιήσεσθαι τὴν] ἐπιτροπὴν καθ᾽ ὅτι ἂν μέλλει ἔσ[εϊσθαι κτλ. Μέλλω followed by the aor. inf. act. is seen in such passages as P Giss I. 125 (ii/A.p.) ὁσάκις ἐὰν μέλλῃς πέμψαι, P Oxy XII. 14$82° (ii/a.p.) ἔμελλον yap ἀνελθεῖν, and 26. VII. 106727 (iii/A.D.) εἰ μέλλεις ἐλθεῖν ἐλθέ, ‘come if you are coming,” and by the aor. inf. pass. in P Goodsp Cairo 310 (iii/B.c.) ἡνίκα fiehioy κοιμηθῆναι ἔγραψα…
Read the full entry →μέλλω (mellō) — to ensue.
μέλλω,
imperfect ἔμελλον and ἤμελλον (see. below), Epic dialect μέλλον [Refs 8th c.BC+]; Epic dialect, Ionic dialect μέλλεσκον [Refs 3rd c.BC+]: future μελλήσω [NT+4th c.BC+]: aorist ἐμέλλησα [Refs 5th c.BC+]:—passive and middle, see below see.—Only present and imperfect in [Refs 8th c.BC+], Lyric poetry, and Trag.: aorist only in Prose (except [Refs 6th c.BC+]imperfect ἤμελλον with long augment is established by the metre in [Refs 8th c.BC+]: aorist 1 ἠμέλλησα [Refs 6th c.BC+]; ἤμελλον is not found in earlier Attic dialect Inscrr., but occurs in Papyrus, as [Refs 5th c.BC+]
I. to be destined or likely to, indicating an estimated certainty or strong probability in the present, past, or future (cf. Aristonic. cited in [Refs 8th c.BC+]present infinitive (or its…
μέλλω
mello
a strengthened form of 3199 (through the idea of expectation); to
intend, i.e. be about to be, do, or suffer something (of persons or
things, especially events; in the sense of purpose, duty, necessity,
probability, possibility, or hesitation):--about, after that, be
(almost), (that which is, things, + which was for) to come, intend,
was to (be), mean, mind, be at the point, (be) ready, + return, shall
(begin), (which, that) should (after, afterwards, hereafter) tarry,
which was for, will, would, be yet.
see GREEK for 3199
μέλλω
v.
I am about to
μέλλω mellō 109x
to be about to, be on the point of, Mt. 2:13; Jn. 4:47; it serves to express in general a settled futurity, Mt. 11:14; Lk. 9:31; Jn. 11:51; to intend, Lk. 10:1; participle μέλλων, μέλλουσα, μέλλον, future as distinguished from past and present, Mt. 12:32; Lk. 13:9; to be always, as it were, about to do, to delay, linger, Acts 22:16
μέλλω to think of doing, intend to do, to be about to do, with inf., mostly inf. fut., τάχ᾽ ἔμελλε δώσειν he was just going to give, Il.; μέλλεις ἀφαιρήσεσθαι ἄεθλον thou thinkest to strip me of the prize, id. Il.; often with οὐκ ἄρα, as, οὐκ ἄρ᾽ ἔμελλες λήξειν; did you not think you might stop? could you not stop? Od., etc.; to be about to do (on compulsion), to be destined to do or to be, τὰ οὐ τελέεσθαι ἔμελλον which were not to be accomplished, Il.; μέλλεν οἶκος ἀφνειὸς ἔμμεναι the house was destined to be wealthy, Od.; εἰ ἐμέλλομεν ἀνοίσειν if we were able to refer, Plat.
to express a certainty, μέλλω ἀπέχθεσθαι Διί it must be that I am hated by Zeus, Il.; μέλλω ἀθανάτους ἀλιτέσθαι I must have sinned against the immortals…
Read the full entry →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
111 occurrences in the New Testament, rendered 40 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 110 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.
ἔδει γὰρ τὸν κόσμον τελειότατον μὲν ὄντα τῶν γεγονότων κατ’ ἀριθμὸν τέλειον παγῆναι τὸν ἕξ, ἐν ἑαυτῷ δ’ ἔχειν μέλλοντα τὰς ἐκ συνδυασμοῦ γενέσεις πρὸς μικτὸν ἀριθμὸν τὸν πρῶτον ἀρτιοπέριττον τυπωθῆναι, περιέξοντα καὶ τὴν τοῦ σπείροντος ἄρρενος καὶ…
μέλλει γὰρ περιέξειν ἅπασαν τὴν παρʼ ἡμῖν ἀρχαιολογίαν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν Ἑβραϊκῶν μεθηρμηνευμένην γραμμάτων.
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.
Νικαίαν ἀποδημῆσαι πρὸς σέ, ὅπως ἂν αὐτῶι δῶις ἐπιστολὴν πρὸς Ἑρμάφιλον· λέγουσιν γὰρ αὐτὸν μέλλειν ἐγδημεῖν εἰς Μέμφιν. ἔρρωσο.
τὴν τῆς ἡμῶν μητρὸς τελευτὴν συνελθὼν ἑτέρᾳ γυναικί, τολμηθεὶς λυπρὸν χρόνον ἔμεινεν. τούτου δὲ μέλλοντος τὸν βίον μεταλλάσσειν μετεκαλεσάμεθα τὴν προειρημένην αὐτοῦ γυναῖκα καὶ ταύτης ἐπυθόμεθα μήπως τι χρεωστῇ
ον τῆς κώμης, ὁμοίως δὲ τὸν Ἰσίδωρον ἀναδέξασθαι καὶ ἀποπληρῶσαι ἀόκνως εἰς τὴν μέλλει ὁ Πτολεμαῖος αἱρεθῆναι ἢ προσαγγελῆναι λειτουργίαν. ὁπότερον δὲ αὐτῶν οὐκ ἔξεστι ἀλλάξαι τὸν ἕτερον
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-NSM — Personal pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
P-NSM Part of Speech: Personal pronoun Case: Nominative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
πεζεύω (pezeuō) means to travel on foot or by land, contrasting with traveling by sea. It appears in Acts 20:13, where it specifically refers to going afoot. The term is derived from πεζός and has been used in various contexts, including military references to land forces. Moulton & Milligan note a parallel in Plutarch regarding regret over not walking when possible.
* πεζεύω
(< πεζός),
to travel on foot or by land: Ac 20:13.†
πεζεύω. On Ac 2015 Blass remarks: “' πεζεύειν de terrestri (non necessario pedestri) itinere.” An interesting parallel to the same passage is noted by Moffatt (Zr VIII. xvii. p. 237) from Plutarch’s life of Marcus Cato (ix), where Cato states that one of the three things he regretted in life was πλεύσας ὅπου δυνατὸν ἦν πεζεῦσαι, “having once sailed to a place where he could have walked.
πεζεύω (pezeuō) — to walk.
πεζ-εύω,
go or travel on foot, walk, ἐπὶ γαίας πόδα πεζεύων (where πόδα is pleonastic) [Refs 5th c.BC+]; π. περὶ τὴν τροφήν, of certain birds, [Refs]
2. go or travel by land, opposed to going by sea, [Refs 5th c.BC+]; οἱ πεζεύοντες land-forces, [Refs 4th c.BC+]; π.διὰ τῆς θαλάσσης, of Xerxes passing by his bridge over the Hellespont, [Refs 5th c.BC+]; π. τὴν θάλασσαν pass it like dry land, [Refs 2nd c.AD+]; simply, march, pass through, ἀνοδίας [Refs 1st c.AD+]:— passive, ὁ Ἄθως πλείσθω καὶ ὁ Ἑλλήσποντος πεζευέσθω [Refs 2nd c.AD+]; ἡ ἐκ Βρεντεσίου πεζευομένη ὁδός by land, [Refs 1st c.BC+]; πεζεύεται impersonal, ταῖς ἁρμαμάξαις [Refs]
πεζεύω
pezeuo
from the same as 3979; to foot a journey, i.e. travel by land:--go
afoot.
see GREEK for 3979
πεζεύω
v.
I travel on foot
πεζεύω pezeuō 1x
pr. to travel on foot; to travel by land, Acts 20:13*
πεζεύω πεζεύω, φυτ. -σω πεζός to go or travel on foot, walk, opp. to riding, Eur.
to go by land, opp. to going by sea, Xen.; οἱ πεζεύοντες land-forces, Arist.
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
foot (reghel, qarcol (only twice in parallel passages: 2Sa 22:37 = Ps 18:36, where it probably means ankle); pous): The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (
The expressions in De 32:35, "their foot shall slide in due time," and in the traveler’s song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of…
→ Washing the feet of the disciples by Jesus Joh 13:4-6
→ By disciples 1Ti 5:10
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.
καὶ γὰρ τοῖς λεγομένοις προσέχει τὸν νοῦν καὶ καταθεᾶται τὰ ὄντα καὶ οὐδὲν οὔτε παρορᾶν οὔτε παρακούειν ὑπομένει, πάντα δ’ ὅσα ἀκοῆς καὶ θέας ἄξια περισκοπεῖ καὶ περιβλέπεται, κἂν εἰ πεζεύειν καὶ πλεῖν δεῖ, γῆς καὶ θαλάττης ἄχρι τῶν περάτων…
ἀλλὰ χιὼν διὰ νυκτὸς πολλὴ πεσοῦσα καὶ τάς τε ὁδοὺς καλύψασα καὶ ἄπορον ἵπποις μάλιστα πεζεύειν ὑπὸ βάθους τὴν πορείαν παρασχοῦσα διεκώλυσεν αὐτὸν ἐλθεῖν εἰς τὰ Ἱεροσόλυμα.
διακένους ἡμέρας κατελθεῖν πρὸς τὸν ἀδελφὸν Ἱερακίωνος τῶι πλοίωι, ἄλλῳ γὰρ καιρῶι οὐ δυνήσομαι πεζεύειν τοὺς τόπους … διὰ τὴν ἐκπόρθησιν τῶν τόπων καὶ τὴν σπάνιν
δοῦναι, καλῶς ποιήσεις δοὺς Κέρδωνι τῷ παρ’ ἡμῶν, ἐπεὶ ἀναγκαῖόν ἐστι καὶ μέλλει αὐτὸς πεζεύειν. ἐρρῶσθαί σε εὔχομαι τιμιώτατε. καὶ εὐθέως αὐτῷ δὸς τὸ ἐπιστόλιον. ἔρρωσο. Παχὼν κγ.