Acts 4:33 — Word Study
N1904καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
BSAAndkai [with] powerdunamis great [tremendous] were givingapodidōmi▸ <the>ho testimonymarturion [witness, declaration] theho apostlesapostolos [messengers of Jesus Christ] of theho resurrectionanastasis [standing up again from death] of theho Lordkurios [Master, God] JesusIēsous [God is salvation] gracecharis [divine influence, favor] thente abundantmegas [great, overflowing] waseimi▸ uponepi [to, against] allpas [every one of them] them.autos
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| δυνάμει | [with] power | Noun, dative, singular |
| μεγάλῃ | great | |
| ἀπεδίδουν | were giving | Verb, imperfect, active |
| τὸ | <the> | Article, accusative, singular |
| μαρτύριον | testimony | Noun, accusative, singular |
| οἱ | the | Article, nominative, plural |
| ἀπόστολοι | apostles | Noun, nominative, plural |
| τῆς | of the | Article, genitive, singular |
| ἀναστάσεως | resurrection | Noun, genitive, singular |
| τοῦ | of the | Article, genitive, singular |
| κυρίου | Lord | Noun, genitive, singular |
| Ἰησοῦ, | Jesus | Noun, genitive, singular |
| χάρις | grace | Noun, nominative, singular |
| τε | then | Particle |
| μεγάλη | abundant | Adjective, nominative, singular |
| ἦν | was | Verb, imperfect, active |
| ἐπὶ | upon | Preposition |
| πάντας | all | Adjective, accusative, plural |
| αὐτούς. | them. | Personal pronoun, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | With great power the apostles continued to give their testimony about the resurrection of the Lord Jesus. And abundant grace was upon them all. |
| KJV | And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. |
| ASV | And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and great grace was upon them all. |
| YLT | And with great power were the apostles giving the testimony to the rising again of the Lord Jesus, great grace also was on them all, |
| WEB | With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. |
| BBE | And with great power the Apostles gave witness of the coming back of the Lord Jesus from the dead; and grace was on them all. |
Where they part company is ἀπεδίδουν — see How Translations Differ.
The sentence is structured with two main clauses connected by a conjunction, emphasizing the apostles' actions and the grace they experienced.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἀποδίδωμι
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 4:33
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Apostles' Bold Testimonygenerated
Acts 4:33 describes how the apostles, filled with the Holy Spirit, boldly proclaimed the resurrection of Jesus Christ. This proclamation was accompanied by a powerful witness and a strong sense of community among the believers. The context shows the early church's commitment to sharing the gospel and supporting one another, as seen in the preceding verses where they shared their possessions and cared for the needy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 4:30 | as You stretch out Your hand to heal and perform signs and wonders through the name of Your holy servant Jesus.” |
| 2 | Acts 1:8–22 | But you will receive power when the Holy Spirit comes upon you, and you will be My witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” |
| 3 | Acts 2:32–33 | God has raised this Jesus to life, to which we are all witnesses. |
| 4 | Acts 3:15–16 | You killed the Author of life, but God raised Him from the dead, and we are witnesses of the fact. |
| 5 | Acts 5:12–16 | The apostles performed many signs and wonders among the people, and with one accord the believers gathered together in Solomon’s Colonnade. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — δυνάμει, dunamisgenerated
The word δυνάμει (dunamis) is a noun meaning power or strength, often associated with miraculous ability. It is used in the New Testament to describe the divine power that enables believers to perform signs and wonders, as seen in passages like Acts 1:8 and 1 Corinthians 2:4.
In this verse, it indicates the extraordinary power with which the apostles were able to deliver their testimony. The dative case shows that this power is the means by which they were giving their witness, emphasizing that their ability to testify was not their own but came from God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which uses the phrase with great power to describe the apostles' testimony. Other translations like the KJV and ASV use with great power gave, which shifts the focus slightly to the act of giving the testimony.
The distinctions in wording reflect different emphases: while the BSB highlights the ongoing nature of the apostles' testimony, the KJV and ASV emphasize the action of giving witness. The word μαρτύριον is translated as witness in some versions, such as the ASV, while the BSB and others maintain testimony.
Sentence Structuregenerated
The main verb in this verse is ἀπεδίδουν, were giving, which governs the entire clause. It is supported by a noun phrase, μαρτύριον, testimony, and an adverbial phrase, δυνάμει, with power, indicating how the apostles were giving their testimony.
The structure includes a linking verb ἦν, was, which connects the subject χάρις, grace, to the rest of the sentence, showing that grace was present with the apostles as they performed their mission.
Septuagint Backgroundgenerated
δυνάμει does not have a direct equivalent in the Septuagint; however, the concept of power is often rendered with terms related to strength or might, such as חַ֫יִל (ḥayil) in Hebrew, which conveys similar meanings of strength and capability.
The use of μαρτύριον also appears in the Septuagint, where it can refer to witness or testimony, establishing a continuity of meaning from the Old Testament to the New Testament.
In plain words — the whole versegenerated
Acts 4:33 shows that the apostles spoke boldly about Jesus' resurrection, empowered by God. They were filled with grace, which helped them in their mission. This reflects the early church's unity and commitment to sharing the good news.
Frequently Asked Questionsgenerated
It means that the apostles were empowered by the Holy Spirit to boldly proclaim the resurrection of Jesus, demonstrating God's strength in their message.
Grace signifies God's favor and influence on the apostles, enabling them to carry out their mission effectively.
This verse illustrates the unity and shared purpose of the early church, as they supported one another in their witness and ministry.
The resurrection is central to the Christian faith, affirming Jesus' victory over death and providing hope for believers.
Reflection Questionsgenerated
- How can I experience God's power in my own testimony about Jesus?
- In what ways can I support my community of believers in sharing the gospel?
- What does it mean for me to rely on grace as I live out my faith?
- How can I be bolder in sharing my faith, like the apostles?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, emphasizing the power and responsibility of the apostles in their testimony about Christ's resurrection.
The whole Church, it is then said, "when they had heard that, lifted up the voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is;Early Church Fathers on Acts 4 →
"And with great power the Apostles rendered their testimony of the resurrection." The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is,Early Church Fathers on Acts 4 →
"And with great power gave the Apostles witness," etc. Not in word, but with power the Apostles exhibited their testimony of the Resurrection: just as Paul saith, "And my preaching was not with persuasive words of human wisdom,Early Church Fathers on Acts 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 4:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd with great power,.... Either in a very powerful way, with great fervency of spirit, and ardour of mind, and uncommon zeal; or with great efficacy on the souls of men; or with many miracles, and
Read John Gill on Acts 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
Read Robert Jamieson on Acts 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith great power; by sundry miracles which they wrought, as also by their boldness with which they spake; it being no small wonder to see and hear such illiterate men testifying the truths of the gospel amidst so many learned rabbins. The resurrection was the greatest point in controversy, which being granted, all things concerning Christ and the gospel could not be denied; and therefore here it is especially mentioned. Great grace; favour and acceptation; men could not but think well of their doctrine and ways, whom they saw so innocent and holy, meek and good; especially God’ s grace was manifest in their words and actions.
Read Matthew Poole on Acts 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Ver. 33. Great grace was upon them all] Dropped down, as it were, upon them from heaven. God it is that fashioneth men’ s opinions, and maketh them think well of us. He gave Solomon honour as well as wisdom. And of him it was, that whatsoever David did, pleased the people. Paul goes to God for acceptance of his service, which yet was the bringing of alms. And such are usually very welcome.
Read John Trapp on Acts 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) With great power gave the apostles witness.—The Greek verb implies the idea of paying or rendering what was due, as in Matthew 22:11. They were doing that which they were bound to do. Great grace was upon them.—The words may stand parallel with Luke 2:40 as meaning that the grace of God was bestowed upon the disciples in full measure, or with Acts 2:47 as stating that the favour of the people towards them still continued. There are no sufficient data for deciding the question, and it must be left open. The English versions all give “grace,” as if accepting the highest meaning, as do most commentators.
Read Charles John Ellicott on Acts 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. With great power gave the apostles witness] This power they received from the Holy Spirit, who enabled them, μεγαληδυναμει, with striking miracles, to give proof of the resurrection of the Lord Jesus; for this is the point that was particularly to be proved: that he was slain and buried, all knew; that he rose again from the dead, many knew; but it was necessary to give such proofs as should convince and confound all. This preaching and these miracles demonstrated this Divine truth: Jesus died for your sins-he rose again for your justification; behold what God works in confirmation of these glorious truths; believe therefore in the Lord Jesus, and ye shall not perish, but have…
Read AdamClarke on Acts 4 →CambridgeThe Cambridge Bible for Schools and Colleges33. And with great power gave the apostles witness] [Better, their witness.] The Greek verb implies a great deal more than our English gave. It is the word so constantly used for paying a debt (Matthew 18:25; Luke 7:42), or rendering an account (Matthew 12:36; Hebrews 13:17). So that there is implied in it the sense of obligation under which the Apostles felt themselves to lie of declaring “the things which they saw and heard” (Acts 4:20).and great grace was upon them all] i.e. like their Master, while experiencing the favour of God, they were also finding favour with men. Cp. Acts 5:13.
Read Cambridge on Acts 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd with great power - See Acts 1:8. The word “power” here denotes “efficacy,” and means that they had “ability” given them to bear witness of the resurrection of the Saviour.
Read Albert Barnes on Acts 4 →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
With great power the apostles continued to give their testimony about the resurrection of the Lord Jesus. And abundant grace was upon them all.
With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all.
With great power the apostles continued to give their testimony about the resurrection of the Lord Jesus. And abundant grace was upon them all.
With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all.
Tyndale line
And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and great grace was upon them all.
And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and great grace was upon them all.
And with great power the apostles gave testimony of the resurrection of the Lord Jesus: and great grace was upon them all.
And with great power gaue the Apostles witnes of the resurrection of the Lord Iesus: and great grace was vpon them all.
Strictly literal
and with great power did the apostles give witness of the resurrection of the Lord Jesus, and great grace was upon them all.
And with great power were the apostles giving the testimony to the rising again of the Lord Jesus, great grace also was on them all,
And with great power the apostles were giving the testimony to the resurrection of the Lord Jesus, great grace was also on them all,
With great power the apostles were proclaiming their testimony about the resurrection of the Lord Jesus, and great grace was upon them all.
From the Latin
And with great power did the apostles give testimony of the resurrection of Jesus Christ our Lord; and great grace was in them all.
Simplified
The apostles gave their testimony regarding the resurrection of the Lord Jesus with tremendous power, and God greatly blessed them all.
And with great power the Apostles gave witness of the coming back of the Lord Jesus from the dead; and grace was on them all.
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.
Et virtute magna reddebant Apostoli testimonium resurrectionis Jesu Christi Domini nostri : et gratia magna erat in omnibus illis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܒܚܝܠܐ ܪܒܐ ܡܣܗܕܝܢ ܗܘܘ ܗܢܘܢ ܫܠܝܚܐ ܥܠ ܩܝܡܬܗ ܕܝܫܘܥ ܡܫܝܚܐ ܘܛܝܒܘܬܐ ܪܒܬܐ ܐܝܬ ܗܘܬ ܥܡ ܟܠܗܘܢ
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.
καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
The standard critical text of the New Testament.
καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
The previous edition, still widely cited.
καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
The Society of Biblical Literature edition, freely licensed.
καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως — — — χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
The edition that turned scholarship toward the earliest manuscripts.
καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
An independent critical text built from the oldest witnesses then known.
καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
A recent critical edition following documentary evidence closely.
καὶ — μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
The reading of the majority of surviving manuscripts.
καὶ — μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου Ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
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 |
|---|---|---|
| δυνάμει [with] power | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| τοῦ of the | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| κυρίου Lord | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| Ἰησοῦ, Jesus | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 4:33
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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
δύναμις (dunamis) refers to power, might, or strength, derived from δύναμαι (dynamai). It encompasses various meanings, including the ability to perform actions, miraculous power, and authority. In the New Testament, it appears in contexts related to God's power, miracles, and the strength of individuals (e.g., Mt 25:15, Ac 1:8). The lexicons do not show significant disagreement on its meanings.
παράδοξον, θαυμάσιον. THESE words have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of his flesh; thus σημεῖον, John ii. 11; Acts ii. 19; τέρας, Acts ii. 22; John iv. 48; δύναμις, Mark vi. 2 ; Acts ii. 22; μεγαλεῖον, Luke i. 49; ἔνδοξον, Luke xiii. 17; παράδοξον, Luke v. 26; θαυμάσιον, Matt. xxi. 15 ; while the first three and the most usual are in like manner employed of the same supernatural works wrought in the power of Christ by his Apostles (2 Cor. xii. 12); and of the lying miracles of Antichrist no less (2 Thess. ii. 9). They will be found, on closer examination, not so much to represent different kinds of miracles, as miracles contemplated under different aspects and from different points of view. Tépas and σημεῖον are often linked together in the N. T. (John iv. 48; Acts ii. 22; iv. 30; 2 Cor. xii. 12); and times…
Read the full entry →δύναμις, -ews, 7; [fr. Hom. down]; Sept. for on, 77931, ty, MD, 8I¥ (an army, a host); strength, ability, power ; a. univ. inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth: Lk. i.17; Acts iv. 7; 1 Co. iv. 20; 2 Co. iv. 7; xii. 9 (ἡ δύναμις ἐν ἀσθενείᾳ τελεῖται [RG τελειοῦται ]) ; xiii. 4; 1 ΤῊ. 1. 5; Heb. vii. 16; xi.34; Rev. i. 16; xvii. 13; ἰδίᾳ δυνάμει, Acts iii. 12; μεγάλῃ δυνάμει, Acts iv. 33; ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, Mt. xxv. 15; ὑπὲρ δύναμιν, beyond our power, 2 Co. i. 8; ἐν δυνάμει se. ὦν, endued with power, Lk. iv. 36; 1 Co. xv. 43; so in the phrase ἔρχεσθαι ἐν δυνάμει, Mk. ix. 1; powerfully, Col. i. 29; 2 Th. i. 11; contextually i.q. evidently, Ro. i. 4; ἐν δυνάμει σημείων x. τεράτων, through the power which I exerted upon their souls by performing miracles, Ro. xv. 19 ; dvr. eis τι; Heb. xi. 11; δύν. ἐπὶ…
Read the full entry →δύναμις. For the more ordinary meanings of δύναμις we may cite such passages as P. Oxy 11. 292° (c. A.D. 25) (= Selections, p. 37) διὸ παρακαλῶ ce μετὰ πάσης δυνάμεως ἔχειν αὐτὸν συνεσταμένον, ‘wherefore I beg you with all my power to hold him as one recommended to you,” 74. VI. 8998 (A.D. 200) ἐς ὅσον μὲν οὖν δύναμίς μοι ὑπῆρχεν, ‘as long as I had the power,”’ 74. 9404 (v/A.p.) τὴν τῶν ἄλλων μερίδων δύναμιν, ‘* the capacity of the other holdings ” (Edd.), and, for a Christian example, 76. VIII. 1150° (a prayer— Vi/A.D.) 6 003 . . . δεῖξον τὴν δύναμ[ίν cov. In P Petr II. 3(2)? we have παρὰ δύναμιν, and κατὰ ϑύναμιν, ‘according to one’s means,” asin 2 Cor 8%, is very common, especially in marriage contracts, as when in BGU IV. ros5o!4 (time of Augustus) a certain Dionysius undertakes τρέφειν kal ἱματίζειν τὴν ᾿Ισιδώραν ὡς γυναῖκα γαμετὴν] κατὰ δύναμιν. 105177 (same date) we have the…
Read the full entry →δύναμις (dunamis) — power.
δύνᾰμις [ῠ], ἡ,
genitive εως, Ionic dialect ιος, Ionic dialect dative δυνάμι: (δύναμαι):— power, might, in [Refs 8th c.BC+], especially of bodily strength, εἴ μοι δ. γε παρείη [Refs 8th c.BC+]: generally, strength, power, ability to do anything, πὰρ δύναμιν beyond one's strength, [Refs 8th c.BC+]; opposed to κατὰ δ. as far as lies in one, [Refs 8th c.BC+]
2. outward power, influence, authority, [Refs 5th c.BC+]; ἐν δ. εἶναι, γενέσθαι, [Refs 5th c.BC+]
3. force for war, forces, δ. ἀνδρῶν [LXX+5th c.BC+]; μετὰ δυνάμεων ἱκανῶν Wilcken [Refs 2nd c.BC+]; δ. καὶ πεζὴ καὶ ἱππικὴ καὶ ναυτική [Refs 5th c.BC+]; πέντε δυνάμεσι πεφρουρημένον, of the five projecting rows of sarissae in the phalanx, [Refs 1st…
δύναμις
dunamis
from 1410; force (literally or figuratively); specially, miraculous
power (usually by implication, a miracle itself):--ability, abundance,
meaning, might(-ily, -y, -y deed), (worker of) miracle(-s), power,
strength, violence, mighty (wonderful) work.
see GREEK for 1410
δύναμις, εως, ἡ
n.f.
might, power, marvelous works
δύναμις dynamis 119x
power; strength, ability, Mt. 25:15; Heb. 11:11; efficacy, 1 Cor. 4:19, 20; Phil. 3:10; 1 Thess. 1:5; 2 Tim. 3:5; energy, Col. 1:29; 2 Tim. 1:7; meaning, purport of language, 1 Cor. 14:11; authority, Lk. 4:36; 9:1; might, power, majesty, Mt. 22:29; 24:30; Read the full entry →
δύναμις from δύναμαι power, might, strength, Hom.: then, generally, strength, power, ability to do a thing, id. Hom.; παρὰ δύναμιν beyond one's strength, Thuc.; ὑπὲρ δ. Dem.; κατὰ δ. as far as lies in one, Lat. pro virili, Hdt.
power, might, authority, Aesch., etc.
a force for war, forces, Xen.
a quantity, Lat. vis, χρημάτων δ. Hdt., etc.
a power, faculty, capacity, αἱ τοῦ σώματος δυνάμεις Plat., etc.; also of plants, etc., Xen.
the force or meaning of a word, Plat., etc.
the worth or value of money, Thuc.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
120 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 119 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 207 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
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·
ὁδὸς γάρ ἐστιν θανάτου αἰωνίου μετὰ τιμωρίας, ἐν ᾖ ἐστιν τὰ ἀπολλύντα τὴν ψυχὴν αὐτῶν: εἰδωλολατρεία, θρασύτης, ὕψος δυνάμεως, ὑπόκρισις, διπλοκαρδία, μοιχεία, φόνος, ἁρπαγή, ὑπερηφανία, παράβασις, δόλος, κακία, αὐθάδεια, φαρμακεία, μαγεία,…
τὰ δέοντα πάντα καὶ τὸν ἱματισμὸν καὶ τὰ ἄλλα ὅσα καθήκει γυναικὶ γαμετῇ κατὰ δύναμιν τοῦ βίου ἐνδημοῦντος καὶ ἀποδημοῦντος αὐτῆς δὲ τῆς Κρονίας ἄμεμπτον καὶ ἀκατηγόρητον ἑαυτὴν παρεχομένης
Πασίωνος ἐπιχορηγοῦντος αὐτῇ τὰ δέοντα πάντα καὶ τὸν ἱματισμὸν ὡς ἐπὶ γυναικὶ γαμετῇ κατὰ δύναμιν τοῦ βίου· καὶ ἐπὶ τοῦ χωρισμοῦ ἀποδώσει ὁ Πασίων τῇ Χαιρημονίδι τὴν προκιμένην φερνήν,
τὰ δέοντα πάντα καὶ τὸν ἱματισμὸν καὶ τὰ ἄλλα ὅσα καθήκει γυναικὶ γαμετῇ κατὰ δύναμιν, αὐτῆς δὲ τῆς Τεφορσάϊτος τῆς καὶ Εὐδαιμονίδος ἄμεμπτον καὶ ἀκατηγόρητον ἑαυτὴν παρεχομένης ἐν τῇ
μέγας is an adjective meaning 'great' or 'large,' used to describe size, intensity, or importance. It can refer to physical dimensions, such as a stone or city, or to abstract qualities like love or fear. In the New Testament, it appears in various contexts, including Matthew 2:10 and Revelation 11:8. The word has comparative and superlative forms: μείζων (greater) and μέγιστος (greatest).
μέγας, μεγάλη, μέγα, [(τοϊαϊοα to Lat. magnus, ADEE Goth. maist (cf. τὸ πλεῖστον), etc.; Vaniéek p. 682; Cur tius ὃ 462)], ace. μέγαν. μεγάλην, μέγα; plur. pokes ται, -a; comp. μείζων, -ον, (acc. πιᾶξο. and fem. μείζονα, once contr. μείζω, Jn. v. 36 [RG T WH, but L Tr μείζων (cf. Tdf. Proleg. p. 119)]; neut. plur. μείζονα, once contr. μείζω, Jn. i. 50 (51)) and pectorepos, 3 Jn. 4 (fr. the compar. μείζων), a poet. compar., on which see the remark quoted under ἐλαχιστότερος, cf. Matthiae § 136; superl. μέγιστος (found only in 2 Pet. i. 4); [fr. Hom. down]; Sept. for ὮΥΤΔ; also for 31; great; 1. predicated a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions, — as respects a. mass and weight: λίθος, Mt. xxvii. 60; Mk. xvi. 4; Rev. xviii. 21; ὄρος, Rey. viii. 8; ἀστήρ, ibid. 10; δράκων Rev. xii. 3,9; ἀετός, ibid. 14; δένδρον…
Read the full entry →μέγας (B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον ἐγδεχθήτωι, ‘let him be received with special magnificence ” (Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρεπέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyadoπρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent secretary.” For the subst. as a title of address cf. P Oxy VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο| πρεπίας, ‘Son the inquiry of his magnificence I told him what was fitting about your magnificence,” 76. I. 155° (vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλοπρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (Edd.). | , μεγαλύνω. With the use of this verb in the pass. in Phil…
Read the full entry →μέγας (megas) — great.
μέγᾰς, μεγάλη [ᾰ], μέγα [ᾰ],
genitive μεγάλου, ης, ου, dative μεγάλῳ, ῃ, ῳ, accusative μέγᾰν, μεγάλην, μέγα [ᾰ]; dual μεγάλω, α, w; plural μεγάλοι, μεγάλαι, μεγάλα, etc.: the stem μεγάλο- is never used in singular nominative and accusative masculine and neuter, and only once in vocative masculine,
__A ὦ μεγάλε Ζεῦ [Refs 4th c.BC+]
__A.I big, of bodily size: frequently of stature, εἶδος.. μ. ἦν ὁράασθαι [Refs 8th c.BC+]; φῶτα μέγαν καὶ καλόν[Refs 5th c.BC+]; φύσιν τίν᾽ εἶχε φράζ; Answ. μέγας [Refs 5th c.BC+]
__A.I.b full-grown, of age as shown by stature, νῦν δ᾽ ὅτε δὴ μ. εἰμί [Refs 8th c.BC+]; later, elder of two persons of the same name, Wilcken [Refs 3rd c.BC+]; Σκιπίων ὁ…
μέγας
megas
(including the prolonged forms, feminine megale, plural
megaloi, etc.; compare also 3176, 3187); big (literally or
figuratively, in a very wide application):--(+ fear) exceedingly,
great(-est), high, large, loud, mighty, + (be) sore (afraid), strong,
X to years.
see GREEK for 3176
see GREEK for 3187
μέγας, μεγάλη, μέγα
Adj. & Comp.adv.
large, great
μέγας megas 243x
great, large in size, Mt. 27:60; Mk. 4:32; great, much, numerous, Mk. 5:11; Heb. 11:26; great, grown up, adult, Heb. 11:24; great, vehement, intense, Mt. 2:10; 28:8; great, sumptuous, Lk. 5:29; great, important, weighty, of high importance, 1 Cor. 9:11; 13:13; great, splendid, magnificent, Rev. 15:3; extraordinary, wonderful, 2 Cor.…
Read the full entry →μέγας Radic. sense, opp. to μικρός, σμικρός, big, great, of men's stature, tall, Hom.; of women, καλή τε μεγάλη τε Od.:—also, great, full-grown, of age as shewn by stature, id. Od., Aesch.
vast, high, οὐρανός, ὄρος, πύργος Hom.
vast, spacious, wide, πέλαγός, αἰγιαλός, etc., id. Hom.
of Degree, great, strong, mighty, of gods, id. Hom., etc.; μεγάλα θεά, of Demeter and Proserpine, Soph.; μέγας ηὐξήθη rose to greatness, Dem.; βασιλεὺς ὁ μέγας, i. e. the King of Persia, le grand monarque, Hdt.; βασιλεὺς μέγας Aesch.; ὁ μ. ἐπικληθεὶς Ἀντίοχος the Great, Polyb.
great, strong, violent, etc., ἄνεμος, λαῖλαψ Hom.; of properties, passions, etc., id. Hom., etc.
246 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 243 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 340 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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 θεοῦ Φιλοπάτορος Νέου καὶ θεοῦ Εὐεργέτου καὶ θεῶν Φιλομητόρων Σωτήρων, ἱεροῦ πώλου Ἴσιδος μεγάλης μητρὸς θεῶν, ἀθλοφόρου Βερενίκης Εὐεργέτιδος, κανηφόρου Ἀρσινόης Φιλαδέλφου, ἱερείας Ἀρσινόης Φιλοπάτορος τῶν ὄντων ἐν
μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας εἰς τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν
μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν
The Greek word ἀποδίδωμι (i.e. *apodidōmi*) means to give back, restore, or repay. It encompasses a range of meanings including discharging debts, rendering accounts, and fulfilling obligations. The New Testament frequently uses it in contexts of payment and recompense, as seen in Matthew 5:26 and Romans 12:17. It can also imply selling something in the middle voice, as noted in Acts 5:8.
ἀπο-δίδωμι,
[in LXX for מכר, שׁוּב hi., נתן, שׁלם pi., etc.;]
to give up or back, restore, return: Mt 27:58, Lk 4:20 9:42 19:8; esp. of wages, debts, oaths, etc. (MM, s.v.), to render what is due, to pay (Deiss., LAE, 334 f.): absol., Mt 18:25, 28, Lk 7:42. c. acc., Mt 5:26 18:29, 30, 34 20:8 21:41 22:21, Mk 12:17, Lk 10:35 12:59 20:25, Ro 13:7, He 12:11, Read the full entry →
ἀπο-δίδωμι, pres. ptep. neut. ἀποδιδοῦν (fr. the form -διδόω, Rey. xxii. 2, where T Tr WH mrg. -διδούς [see WH. App. p. 167]) ; impf. 3 pers. plur. ἀπεδίδουν (for the more com. ἀπεδίδοσαν, Acts iv. 33; cf. W. § 14, 1c.) ; fut. ἀποδώσω; 1 aor. ἀπέδωκα; 2 aor. ἀπέδων, impy. ἀπόδυς. subj. 3 pers. sing. ἀποδῷ and in 1 Thess. v. 15 Tdf. ἀποδοῖ (see δίδωμι), opt. 3 pers. sing. ἀποδώῃ [or rather, -δῴη ; for -δώῃ is a subjunctive form] (2 Tim. iv. 14, for ἀποδοίη, cf. W.§ 14, 1 g.; B. 46 (40); yet L T Tr WH ἀποδώσει) ; Pass., 1 aor. inf. ἀποδοθῆναι: Mid., 2 aor. ἀπεδόμην, 3 pers. sing. ἀπέδοτο (Heb. xii. 16, where L WH ἀπέδετο; cf. B. 47 (41); Delitzsch on Hebr. p. 632 note; [ WH. App. p. 167]); a common verb in Grk. writ. fr. Hom. down, and the N. T. does not deviate at all from their use of it; prop. to put away by giving, to give up, give over, (Germ abgeben, [cf. Win. De verb. comp. ete.…
Read the full entry →ἀποδίδωμι. It is unnecessary to illustrate at length this very common verb, the uses of which are on familiar lines. Thus ἀπόδος τῷ ϑεῖνι is the direction on the back of a letter, e.g. P Oxy II. 2932 (A.D. 27) ἀπόδο(ς) παρὰ Διον[υσίου] Διδύμῃ τῆι ἀδελφῇ] ; see also Wilcken Archiv v. p. 238 for the use of ἀπόδος to denote the transmission of an official document. Similarly the verb is the appropriate one everywhere for the “‘ paying” of a debt, or “restoring” of a due of any kind—P Eleph 1 (B.c. 311-0) (= Se/ections, p. 3) of a dowry, Ἡρακλείδης Δημητρίαι τὴμ φερνὴν ἣν προσηνέγκατο (δραχμὰς) A, an observance due to the gods P Giss I. 2719 (ii/A.D.) ἵνα. . . Tots θεοῖς τὰς ὀφειλομένα[ς] σπονδὰς ἀποδῶ, rent 74. 464 (Hadrian) τὰ [ἐϊκφόρια οὐκ ἀπέδοσαν, P Oxy I. 373-8 (A.D. 49) (= Selections, p. 51) of wages for services that have not been fully rendered, ἀποδοῦσαν αὐτὴν ὃ εἴληφεν ἀργύριον…
Read the full entry →ἀποδίδωμι (apodidōmi) — to pay.
ἀποδίδωμι,
future -δώσω: aorist 1 ἀπέδωκα: aorist 2 ἀπέδων[Refs 2nd c.AD+]infinitive ἀποδοῦν probably in [Refs 5th c.AD+]:—give up or back, restore, return, τινί τι[Refs 8th c.BC+]: especially render what is due, pay, as debts, penalties, submission, honour, etc., τοκεῦσι θρέπτρα[Refs 8th c.BC+]; ἀ. τινὶ λώβην give him back his insuit, i.e. make atonement for it, [Refs]; τὴν πλημμέλειαν[LXX+6th c.BC+]; ἀ. τὸ μόρσιμον pay the debt of fate, [Refs 5th c.BC+]; τὴν ζημίαν, τὴν καταδίκην, [Refs 5th c.BC+]; εὐχάς[Refs 5th c.BC+]:—passive, ἔως κ᾽ ἀπὸ πάντα δοθείη[Refs 8th c.BC+]; ἀ. μισθός, χάριτες, [Refs 5th c.BC+]
Read the full entry →ἀποδίδωμι
apodidomi
from 575 and 1325; to give away, i.e. up, over, back, etc. (in various
applications):--deliver (again), give (again), (re-)pay(-ment be
made), perform, recompense, render, requite, restore, reward, sell,
yield.
see GREEK for 575
see GREEK for 1325
ἀποδίδωμι
v.
I give back, return, sell
ἀποδίδωμι apodidōmi 48x
to give in answer to a claim or expectation; to render a due, Mt. 12:36; 16:27; 21:41; 22:21; to recompense, Mt. 6:4, 6, 18; to discharge an obligation, Mt. 5:33; to pay a debt, Mt. 5:26; to render back, requite, Rom. 12:17; to give back, restore, Lk. 4:20; 9:42; to refund, Lk. 10:35; 19:8; mid., to sell, Acts 5:8; 7:9; Heb. 12:16; pass., to be sold, Read the full entry →
ἀποδίδωμι to give up or back, restore, return, τί τινι Hom., attic: esp. to render what is due, to pay, as debts, penalties, submission, Il.; ἀπ. τινὶ λώβην to give him back his insult, i. e. make atonement for it, id. Il.; ἀπ. ἀμοιβήν τινι Theogn., etc.
to return, render, yield, of land, ἐπὶ διηκόσια ἀποδοῦναι (sc. καρπόν) to yield fruit two hundred-fold, Hdt.
c. inf. to suffer or allow a person to do a thing, ἀπ. τισὶ αὐτονομεῖσθαι Thuc., etc.:—so in Pass., ὁ λόγος ἀπεδόθη αὐτοῖς right of speech was allowed them, Aeschin.
to render so and so, ἀπ. τὴν τέρψιν βεβαιοτέραν Isocr.
to deliver over, give up, as a slave, Eur.; ἀπ. ἐπιστολήν to deliver a letter, Thuc.
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
48 occurrences in the New Testament, rendered 34 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 48 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 100 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.
κριοὶ δὲ βρίθοντες βαθέσι μαλλοῖς ὑπόποκοι κατὰ τὴν ἔαρος ὥραν ὑπὸ ποιμένος κελευσθέντες ἵστανται μετ’ ἠρεμίας ἢ καὶ ἡσυχῇ κατακλινέντες ἐμπαρέχουσιν ἀποκείρασθαι τὸ ἔριον ἐθιζόμενοι καθάπερ αἱ πόλεις τὸν ἐτήσιον ἀποδιδόναι δασμὸν τῷ φύσει βασιλεῖ·
τὴν δὲ αἰτίαν ἱκανὸς μέν εἰμι ἀποδοῦναι καὶ νῦν, ἐπεὶ δʼ ὑπέσχημαι τὴν αἰτιολογίαν πάντων ἰδίᾳ συγγραψάμενος παραδώσειν, εἰς τότε καὶ τὴν περὶ αὐτῆς ἑρμηνείαν ἀναβάλλομαι.
ἵνα τοῖς πατράσιν τὴν ἐπαγγελίαν ἀποδῷ, καὶ αὐτὸς ἑαυτῷ τὸν λαὸν τὸν καινὸν ἑτοιμάζων ἐπιδείξῃ ἐπὶ τῆς γῆς ὤν, ὅτι τὴν ἀνάστασιν αὐτὸς ποιήσας κρινεῖ.
τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις
καὶ ἀρεστὸν ἕως Ἁθὺρ λ τοῦ ιγ τοῦ καὶ δεκάτου ἔτους. ἐὰν δὲ μὴ ἀποδῷ ἢ μὴ ποιῆι ἐν τῶι ὡρισμένωι χρόνωι καθότι προγέγραπται, ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ
εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ μὴ ποιῇ καθὰ γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ
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
μαρτύριον is a neuter noun meaning testimony, witness, or proof. It is derived from the word for witness and is used in various contexts, including legal and religious settings. In the New Testament, it appears in verses such as Acts 4:33 and 2 Corinthians 1:12, often referring to the testimony of Christ or the apostles. The term also denotes the sacred tabernacle in some instances.
μαρτύριον, -ου, τό
(< μάρτυρ),
[in LXX chiefly for מוֹעֵד, also for עֵדָה, עֵדוּת and cogn. forms;]
a testimony, witness, proof (Hdt., Thuc., al.): c. gen. subj., II Co 1:12, II Th 1:10; c. gen. obj., Ac 4:33, I Co 1:6 2:1 (WH, txt., R, txt., μυστήριον; II Ti 1:8; εἰς μ., Mt 8:4 10:18 Mt 24:14, Mk 1:44 6:11 13:9, Lk 5:14 9:5 21:13,
μαρτύριον, -ov, τό, (udprup [cf μάρτυς). [fr. Pind., Hat. down], Sept. for ty, 11)", oftener for n37y (an ordinance, precept); most freq. for 73:1 (an assembly), as though that came fr. 73)’ to testify, whereas it is fr. yy to appoint; testimony ; a. w. a gen. of the subj.: τῆς συνειδήσεως, 2 Co. i. 12; w. gen. of obj.: ἀποδιδόναι τὸ μ τῆς ἀναστάσεως Ἰησοῦ, Acts iv. 33. b. τοῦ Χριστοῦ, concerning Christ the Saviour [cf. W. § 30, 1.4.7: the proclamation of salvation by the apostles is so called (for reasons given under paprupéw, init.), 1 Co. i. 6; also τοῦ κυρίου ἡμῶν, 2 Tim. i. 8; τοῦ θεοῦ, concerning God [W. u. 5.7, i. 6. concerning what God has done through Christ for the salvation of men, 1 Co. ii. 1 [here WH txt. μυστήριον}; w. the subject. gen. ἡμῶν, given by us, 2 Th. i. 10. to give testimony concerning those things which were to be spoken (in the Messiah’s time) i. e. concerning…
Read the full entry →μαρτύριον. The words of the sepulchral epitaph Aazbel 3071 μαρτύριον ὀρθοῦ βίου, ‘‘the witness of an upright life,’”’ have a modern ring about them. In 24. 1063° (v/vi A.D.) wkoδομήθη τὸ μα]ρ[τ]ύριον Matw τῇ €, the word refers to a martyr’s shrine: cf. P Oxy VI. 9414 (vi/a.D.) ἀντὶς τοῦ μαρτυρίου, ‘‘opposite the martyr’s shrine,’’ where the editors draw attention to the remarkable form ἀντίς, employed in a local sense—a usage which survives in MGr. See also Pe/agia-Legenden, p. 31° συνελθόντας οὖν ἐν ᾿Αντιoxela ἐκέλευσεν ἡμᾶς ὁ ἐπίσκοπος μεῖναι ἐν τῷ μαρτυρίῳ τοῦ ἁγίου ᾿Τουλιανοῦ.
μαρτύριον (marturion) — testimony.
μαρτύριον [ῠ], τό,
testimony, proof, πρῶτον καὶ μέγιστον μ. [Refs 5th c.BC+]; μαρτύριον δέ.., followed by γάρ, here is a proof, namely.., [Refs], etc.; μέγα τόδε μ.,.. γάρ [Refs 5th c.BC+]
II. τὰ μ. the tables of the Decalogue, [LXX]
III. shrine of a martyr, [Refs 6th c.AD+]
μαρτύριον
marturion
neuter of a presumed derivative of 3144; something evidential, i.e.
(genitive case) evidence given or (specially), the Decalogue (in the
sacred Tabernacle):--to be testified, testimony, witness.
see GREEK for 3144
μαρτύριον, ου, τό
n.n.
witness, evidence, testimony
μαρτύριον martyrion 19x
testimony, evidence, Acts 4:33; 2 Cor. 1:12; Jas. 5:3; in NT testimony, mode of solemn declaration, Mt. 8:4; Lk. 9:5; testimony, matter of solemn declaration, 1 Cor. 1:6; 2:1; 1 Tim. 2:6; σκηνὴ τοῦ μαρτυρίου, a title of the Mosaic tabernacle, Acts 7:44; Rev. 15:5
μαρτύριον μαρτύ^ριον, ου, τό, a testimony, proof, Hdt., etc.; μαρτύρια παρέχεσθαι to bring forward evidence, id. Hdt.: —μαρτύριον δέ . . , followed by γάρ, here is a proof, namely . . , id. Hdt., Thuc., etc.
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
Testimony
(1.) Witness or evidence (2 Thess. 1:10).
(2.) The Scriptures, as the revelation of God’s will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20).
(3.) The altar raised by the Gadites and Reubenites (Josh. 22:10).
The whole revelation of God, testifying to man what he is to believe, do, and hope, Ps 19:7 119:88,99 1Co 1:6 Re 1:2. The two stone tables of the law were a visible "testimony" or witness of God’s covenant with his people; and hence the ark of the covenant was called sometimes the testimony, or the ark of the testimony, Ex 25:22 34:29. See ARK.
→ LEGAL
See EVIDENCE
See WITNESSES
Ark of
See ARK
19 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 20 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 185 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ τοῦ καμάτου μαρτύριον ἐναργέστατον αἱ ἐτήσιοι ὧραι·
ὡς δʼ ἐπευφήμησε τῷ βασιλεῖ σωτηρίαν ὁ λαὸς, τὰ μέλλοντα συμβήσεσθαι καταγράψας αὐτοῖς ὁ προφήτης ἀνέγνω τοῦ βασιλέως ἀκροωμένου καὶ τὸ βιβλίον τίθησιν ἐν τῇ τοῦ θεοῦ σκηνῇ ταῖς μετέπειτα γενεαῖς μαρτύριον ὧν προείρηκε.
οἱ ῥαντίζοντες παῖδες οἱ εὐαγγελισάμενοι ἡμῖν τὴν ἄφεσιν τῶν ἁμαρτιῶν καὶ τὸν ἁγνισμὸν τῆς καρδίας, οἷς ἔδωκεν τοῦ εὐαγγελίου τὴν ἐξουσίαν ʽοὖσιν δεκάδυο εἰς μαρτύριον τῶν φυλῶν ὅτι δεκάδυο φυλαὶ τοῦ Ἰσραήλ̓, εἰς τὸ κηρύσσειν.
ἀξιῶ αὐτὸ τοῦτο μαρτυρόμενος καὶ ἐπιδιδοὺς τόδε τὸ βιβλίδιον εἶναι αὐτὸ ἐν καταχωρισμῷ πρὸς μαρτύριον … … … … ε Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Ἀντωνίνου
τινων ἀνήνεγκεν ἐπὶ τὸν κύριόν μου τὸν ἔπαρχον καὶ καθʼ ἑτέρων εἰσάγει νῦν. τοῦτο μαρτύριον ἔσται μοι τῆς παραγραφῆς. ὁ λογιστὴς εἶπεν· αὐτὸ τὸ ἐπίσταλμα ὃ ἐπέστειλας τῷ ἀντιδικοῦντί
γὰρ, καὶ λέγουσιν ὅτι δυνατόν ἐστιν. ἀσπάζομαι τὴν Νόνναν καὶ τὸν γλυκύτατον Κωνστάντιν. ἀσπάζομαι Μαρτύριον. ἀσπάζομαι Εὐφρόνιν. ἀσπάζομαι Σύρον δομεστικὸν καὶ τὴν μητέρα αὐτοῦ καὶ τὸν πατέρα. ἀσπάζομαι Μαξενθίαν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀπόστολος (transliterated as apostolos) is derived from the verb ἀποστέλλω and means 'one sent forth.' It encompasses a range of meanings from a messenger or envoy to a specific reference to the Apostles of Christ, particularly the Twelve. In the New Testament, it is used to denote both the original apostles and other prominent Christian figures like Barnabas, while also addressing false claimants to the title.
ἀπόστολος, -ου, ὁ
(< ἀποστέλλω),
[in LXX; III Ki 14:6 A (שְׁלִיחַ)*;]
a fleet, an expedition (Dem.).
a messenger, one sent on a mission (Hdt., LXX, III Ki 14:6, and π.; v. M, Pr., 37 f.; MM, s.v.; M, Th., i, 2:7 and reff.): Jo 13:16, II Co 8:23, Phl 2:25.
In NT, an Apostle of Christ
ἀπόστολος, -ov, 6; 1. a delegate, messenger, one sent forth with orders, (Hat. 1, 21 ; 5, 38; for mow in 1 K. xiv. 6 [Alex.]; rabbin. m-u/) : Jn. xiii. 16 (where ὁ ἀπόστ. and ὁ πέμψας αὐτόν are contrasted) ; foll. by a gen., as τῶν ἐκκλησιῶν, 2 Co. viii. 23; Phil. ii. 25; andor. τῆς ὁμολογίας ἡμῶν the apostle whom we confess, of Christ, God’s chief messenger, who has brought the κλῆσις ἐπουράνιος, as compared with Moses, whom the Jews confess, Heb. iii. rE 2. Specially applied to the twelve disciples whom Christ selected, out of the multitude of his adherents, to be his constant companions and the heralds to proclaim to men the kingdom of God: Mt. x. 14; Lk. vi. 13; Acts i. 26; Rey. xxi. 14, and often, but nowhere in the Gospel and Epistlesof John; [the word ἀπόστολος occurs. 79 times in the N. T., and of these 68 instances are in St. Luke and St. Paul.” Bp. Lghtft.]. With these…
Read the full entry →ἀπόστολος. It is not easy to point to an adequate parallel for the NT usage of this important word, but it may be noted that in Herod. i. 21 (cf. v. 38) it is found = ‘‘ messenger,” ‘‘ envoy,” and with the same meaning in LXX 3 Regn 14° A ἐγώ εἰμι ἀπόστολος πρὸς σὲ σκληρός, cf. Symm. Isai 18%. Reference may also be made to the interesting fragment in P Par p- 411 f. (B.c. 191), where, if we can accept the editor's restoration of the missing letters, we read of a public official who had sent to a delinquent a messenger bearing the orders he had disregarded—erec|tadkétwy ἡμῶν πρός σε τὸν ἀπίόστολον]. Cf. also a lexical extract cited by Nageli, Pp. 23, ὃ ἐκπεμπόμενος μετὰ στρατιᾶς καὶ παρασκευῆς ἀπόστολος καλεῖται : this is interesting as being coloured with the association found in Attic, though applied to a person. Apart from its use in Attic inscriptions, as Sy// 153 (B.C. 325) =…
Read the full entry →ἀπόστολος (apostolos) — apostle.
ἀπόστολ-ος, ὁ,
messenger, ambassador, envoy, ὁ μὲν δὴ ἀ. ἐς τὴν Μίλητον ἦν[Refs 5th c.BC+]; ἐς Λακεδαίμονα τριήρεϊ ἀ. ἐγίνετο he went off on a mission to Laced., [Refs]
__b commander of a naval force, [Refs 5th c.AD+]
2. messenger from God, [LXX]; especially of the Apostles, [NT]
II. ={στόλος}, naval squadron or expedition, [Refs 5th c.BC+]; ἀπόστολον ἀφιέναι, ἀποστέλλειν, ποιεῖσθαι, [Refs 4th c.BC+]
II.2. colony, [Refs 1st c.BC+]
II.3. ={ἀποστολή}, of envoys, [Refs 1st c.AD+]
II.4. ἀπόστολον, τό, with or without πλοῖον, packet, [Refs 5th c.BC+]
II.5. ἀπόστολος, ὁ, order for dispatch, of a vessel, [Refs 3rd c.AD+]
II.6. export-licence, [Refs 2nd c.AD+]
ἀπόστολος
apostolos
from 649; a delegate; specially, an ambassador of the Gospel;
officially a commissioner of Christ ("apostle") (with miraculous
powers):--apostle, messenger, he that is sent.
see GREEK for 649
ἀπόστολος, ου, ὁ
n.m.
an apostle, a messenger, an envoy, a delegate
ἀπόστολος ἀποστέλλω a messenger, ambassador, envoy, Hdt.
a sacred messenger, an Apostle, NTest.
= στόλος, a naval squadron or expedition, Dem., etc.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
→ A title distinguishing the twelve disciples, whom Jesus selected to be intimately associated with himself Lu 6:13
→ Names of Mt 10:2-4; Mr 3:16-19; Lu 6:13-16; Ac 1:13,26
→ Selection of Mt 4:18-22; 9:9,10; 10:2-4; Mr 3:13-19; Lu 6:13-16; Joh 1:43
→ Commission of Mt 10; 28:19,20; Mr 3:14,15; 6:7-11; 16:15;
79 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 79 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἀφίκετο εἰς τὴν Ῥώμην πρεσβεία Ἰουδαίων Οὐάρου τὸν ἀπόστολον αὐτῶν τῷ ἔθνει ἐπικεχωρηκότος ὑπὲρ αἰτήσεως αὐτονομίας.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
λάβωμεν πρὸ ὀφθαλμῶν ἡμῶν τοὺς ἀγαθοὺς ἀποστόλους:
ε … εξ … αιστε … ἐνκαταστῆναι εἰς τὸν ἐν Νεαπόλει χειρισμὸν ἐξ ἀποστόλου Φλαυίου Φλαυιανοῦ ἀπὸ γενήματος ι. Ἁδριανοῦ Καίσαρος τοῦ κυρίου πυροῦ καθαροῦ ἀδόλου, ἀβόλου, ἀκρίθου
πλοίων … ἀγωγῆς ἀρταβῶν μυρίων … Πολέμωνος καὶ Θεμίστου μερίδος τοῦ Ἀρσινοίτου νομοῦ ἐξ ἀποστόλου τοῦ κρατίστου ἐπιτρόπου τῆς Νέας πόλεως ἀπὸ δημοσίων θησαυρῶν τοῦ αὐτοῦ νομοῦ πυροῦ γενήματος
βασιλικοῦ γραμματέως τοῦ αὐτοῦ νομοῦ ἀπὸ γενήματος ε ἔτους Ἀντωνίνου Καίσαρος τοῦ κυρίου ἐξ ἀποστόλου Φλαυίου Φλαυιανοῦ τοῦ κρατίστου ἐπιτρόπου πυροῦ καθαροῦ ἀδόλου ἀβόλου ἀκρίθου κεκοσκινευμένου … μέτρῳ δημοσίῳ
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀνάστασις (i.e., *anastasis*) means a 'rising up' or 'resurrection.' It is derived from the verb ἀνίστημι and encompasses the idea of rising from the dead, particularly in a Christian context referring to Christ's resurrection. The term is used in various New Testament passages, including Matthew 22:23 and John 11:25, and can also refer to the general resurrection of the dead.
ἀνά-στασις, -εως, ἡ
(< ἀνίστημι),
[in LXX: Ze 3:8 (קוּם), La 3:63 (קִימָה), Ps 64 (66) tit., Da LXX 11:20, II Mac 7:14 12:43*;]
a raising up, awakening, rising (in Inscr. of the erection of a monument, v. MM, VGT, s.v.): Lk 2:34.
a rising from the dead (v. DCG, ii, 605b);
of Christ: Ac 1:22 2:31 4:33, Ro 6:5, Phl 3:10, I Pe 3:21; ἐξ ἀ. νεκρῶν, Ro 1:4 (ICC, in l.); ἐκ νεκρῶν, I Pe 1:3;
of persons in OT hist. (e.g. III Ki 17:17 ff.): He 11:35;
ἀνάστασις, -ews, 7, (ἀνίστημι), [fr. Aeschyl. down]; 1. a raising up, rising, (e. g. fr. a seat): Lk. ii. 34 (opp. to πτῶσις; the meaning is ‘It lies [or ‘is set’ A. V.] like a stone, which some will lay hold of in order to climb; but others will strike against it and fall’). 2. arising from the dead (eccl. Lat. resurrectio), [Aeschyl Eum. 648]; a. thatof Christ: Actsi. 22; ii.31; iv. 33; Ro. vi.5; Phil. iii. 10; 1 Pet. iii. 21; with the addition of νεκρῶν, Ro. i. 4 (a generic phrase : the resurrectionof-the-dead, although it has come to pass as yet only in the case of Christ alone; cf. Acts xvii. 32; W. § 30, 2a. fin.); ἐκ νεκρῶν, 1 Pet.i.3. Ὁ. that of all men at the end of the present age. This is called simply ἀνάστασις or ἡ ἀνάστασις, Mt. xxii. 23, [28], 30; Mk. xii. 18, 23; Lk. xx. 27, 33, 36; Jn. xi. 24; Acts xvii. 18; xxiii. 8; 2 Tim. ii. 18; by meton. i. q. the author of…
Read the full entry →ἀνάστασις. The verb is frequent in inscriptions with the sense ‘‘ erection” of amonument, see Sy// 3248, 34248 (both i/B.c.), C. and 8. ii. p. 637 (A.D. 70-80), 7A/Ae iii. 478, 479, 481 (all ii/a.p.), Magn 179% *, το 325, and for the verb Sy// 65674, 6864 (both ii/A.b.), αἱ. So still in A.p. 215, BGU I. 362 ¥ii- (=Chrest. I. p. 128) ὑπὲρ avalotacew|s the ““ of Severus, and probably 24. 1V. 10288 (ii/a D.) ὁλκῆς py lov setting up” of a statue {} ἀναστατοω ὃ πρὸς ἀϊνά]στασιν [. . ., but the context is not clear. The narrative of Ac 17 (see ν. **) prepares us for the total novelty of the meaning ‘‘resurrection”: it was a perfectly natural use of the word, but the idea itself was new. We find this meaning in C. and B. no. 232 (= Cagnat IV. 743, Alexander Severus), where an Epicurean Jew of Eumeneia in Phrygia begins to tell us what he thought of o]t δὴ δ[είλγαιοι πάντ[ες] εἰς d[valoraciw|{…
Read the full entry →ἀνάστασις (anastasis) — resurrection.
ἀνά-στᾰσις, εως,
Ionic dialect ιος, ἡ,
I. active, (ἀνίστημι) making to stand or rise up, raising up the dead, ἀνδρὸς δ᾽ ἐπειδὰν αἷμ᾽ ἀνασπάσῃ κόνις.. οὔτις ἔστ᾽ ἀ.[NT+4th c.BC+]
I.2. making to rise and leave their place, removal, as of suppliants, ἀ. ἐκ τοῦ ἱεροῦ[Refs 5th c.BC+]; ἀ. τῆς Ἰωνίας removal of the Greeks from Ionia [for safety], [Refs 5th c.BC+]: mostly in bad sense, desolation, ἅλωσιν Ἰλίου τ᾽ ἀνάστασιν[Refs 5th c.BC+]; disturbance, [Refs 5th c.BC+]
I.3. setting up, erection, τειχῶν[Refs 4th c.BC+]
II. (ἀνίσταμαι) standing or rising up, πόδες ἀναστάσεως χάριν[Refs 4th c.BC+]
ἀνάστασις
anastasis
from 450; a standing up again, i.e. (literally) a resurrection from
death (individual, genitive case or by implication, (its author)), or
(figuratively) a (moral) recovery (of spiritual truth):--raised to
life again, resurrection, rise from the dead, that should rise, rising
again.
see GREEK for 450
ἀνάστασις, εως, ἡ
n.f.
a rising again, resurrection
ἀνάστασις ἀνίστημι act. a raising up of the dead, Aesch.
a making men rise and leave their place, removal, as of suppliants, Thuc.; ἀν. τῆς Ἰωνίας the removal of all the Greeks from Ionia, Hdt.:— an overthrow, destruction, ruin, Aesch., Eur.
a setting up, restoration, τειχῶν Dem.
（ἀνίσταμαι) a standing or rising up, in token of respect, Plat.
a rising and moving off, removal, Thuc.
a rising up, ἐξ ὕπνου Soph.
a rising again, the Resurrection, NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
rez-u-rek'-shun (in the New Testament anastasis, with verbs anistemi, "stand up," and egeiro, "raise." There is no technical term in the Old Testament, but in Isa 26:19 are found the verbs chayah, "live," kum "rise," kic "awake").
I. ISRAEL AND IMMORTALITY
1. Nationalism
2. Speculation
3. Religious Danger
4. Belief in Immortality
5. Resurrection
6. Greek Concepts
II. RESURRECTION IN THE OLD TESTAMENT AND INTERMEDIATE LITERATURE
1. The Old Testament
2. The Righteous
3. The Unrighteous 4. Complete Denial
III. TEACHING OF CHRIST
2. In General
IV. THE APOSTOLIC DOCTRINE
1. References
2. Pauline Doctrine
3. Continuity
4. 2 Corinthians 5
V. SUMMARY
1. New Testament Data
2. Interpretation
LITERATURE
I. Israel and Immortality.
1. Nationalism:
→ General scriptures concerning Job 14:12-15; 19:25-27; Ps 16:9,10; 17:15; 49:15; Isa 25:8; 26:19; Eze 37:1-14; Da 12:2,3,13; Ho 13:14; Mt 22:23-32; 24:31; 25:1-13; 27:52,53; Mr 12:18-27; Lu 14:14; 20:27-38; Joh 5:21,25,28,29; 6:39,40,44,54; 11:23-25; 14:19; Ac 2:26-31; 4:1,2; 17:18,32; 23:6,8…
42 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 42 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
διόπερ ὀρθῶς ἂν αἱ πόλεις ἐποίησαν, πρὶν ὅπλα καὶ μηχανήματα ἀντεπιφέρειν ἀλλήλαις ἐπ’ ἀνδραποδισμῷ καὶ ἀναστάσει παντελεῖ, τῶν πολιτῶν ἕκαστον ἀναπείσασαι τὴν ἐν αὐτῷ μεγάλην καὶ πολλὴν καὶ συνεχῆ στάσιν καταλῦσαι·
καὶ τῆς διὰ Μωυσῆν εὐπραγίας γευσάμενον τὸ τῶν Αἰγυπτίων στράτευμα πονεῖν οὐκ ἔκαμνεν, ὡς περὶ ἀνδραποδισμοῦ καὶ παντελοῦς ἀναστάσεως τὸν κίνδυνον εἶναι τοῖς Αἰθίοψι·
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
ντων ἔργων ὡς οὔτε προπετῶς ἐπὶ ταῦτα … … … σιν ὀδυρόμενοι ἀνάστασιν Ὀξυρυγχειτα … … … ἐλπίδος ἀποκοπείσης τῆς εἰς τὸ μέλλον καὶ πρὶν ηλαμπ
μέσον τοῦ θεάτρου, ἐφώνησαν· Ἰσίδωρε ἡ βία παρρησία· τίς ὁ φθόνος τῆς εἰρήνης; τὸν ἀναστάσεως … … … ωνι ἔχεις αὐτόν· στρατηγέ, εἰρηνεύουσαν … ατωσεν τὴν πόλιν μὴ δίχαζε·
Ἀντινοέων πόλεως ἐκτελοῦντα τὴν τῶν ἰσικιαρίων χρείαν ἀμέμπτως καὶ ἀκαταφρονήτως ποιεῖσθαι ἀπὸ τῆς ἁγίας ἀναστάσεως τῆς παρούσης τεσσαρεσκαιδεκάτης ἰνδικτίονος ἕως τῆς παραλήμψεως τῆς σὺν θεῷ πεντεκαιδεκάτης ἰνδικτίονος, καὶ…
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
The Greek word χάρις (*charis*) means grace or favor and is derived from the concept of graciousness. It encompasses both the objective aspect of beauty and charm, as well as the subjective experience of kindness and gratitude. In the New Testament, it frequently refers to divine grace, emphasizing its free and universal nature, and is used in various contexts, such as expressions of thanks and the influence of grace on the heart.
THERE has often been occasion to observe the manner in which Greek words taken up into Christian use are glorified and transformed, seeming to have waited for this adoption of them, to come to their full rights, and to reveal all the depth and the riches of meaning which they contained, or might be made to contain. Xdpisis one of these. It is hardly too much to say that the Greek mind has in no word uttered itself and all that was at its heart more distinctly than in this; so that it will abundantly repay ὃ xtvu. SYNONYMS OF THE NEW TESTAMENT. 167 our pains to trace briefly the steps by which it came to its highest honours. Χάρις, connected with χαίρειν, is first of all that property in a thing which causes it to give joy to the hearers or beholders of it, as Plutarch (Phil. cum Prine. 3) has rightly explained it, χαρᾶς yap οὐξὲν οὕτως γονιμόν ἐστιν ὡς χάρις (cf. Pott. Etym. Forsch.…
Read the full entry →χάρις, -ἰτος, ace. χάριν, and twice in LT Tr WH the rarer form χάριτα (Acts xxiv. 27; Jude 4) which is also poetic (cf. Bitm. Ausf. Spr. i. 8.44 Anm.1; [WH. App. 157; B. 13 (12)]), ace. plur. χάριτας (Acts xxiv. 27 RG), ἡ, (χαίρω), fr. Hom. down, Hebr. jM, grace; i.e. 1. prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness : grace of speech (Eccl. x. 12; Sir. xxi. 16; xxxvii. 21; Hom. Od. 8,175; τῶν λόγων, Dem. 51, 9; 1419, 16; χάριτες μωρῶν, verbal pleasantries which the foolish affect in order to ingratiate themseives, Sir. xx. 13), λόγοι χάριτος (gen. of quality), Lk. iv. 22; χάριν διδόναι τοῖς ἀκούουσινν Eph. ἵν 29; ἐν χάριτι, with grace [the subst. ἅλας being added; see Bp. Lghtft.], Col. iv. 6. 2. good-will, lovingkindness, favor: ina broad sense, χάρις mapa τινι, Lk. ii. 52; ἔχειν χάριν πρός twa, to have favor with one, Acts ii. 47; χάρις ἐναντίον τινός…
Read the full entry →χάρις. The utmost we can attempt with this important word is to illustrate some of its meanings from our sources with the view of showing how readily it lent itself to the deeper Christian implications involved in its NT use. I. *‘grace,” ‘‘ graciousness”: OG/S 383° (Commagene rescript—mid. i/B.C.) ἔργα χάριτος ἰδίας : cf Lk 42%. 2, ‘‘favour’’: P Leid Di™ (B.c. 162-161) (=I. p. 25, UPZ i. p. 231) περὶ μὲν οὖν τούτων δοῖ σοι ὁ Σάραπις kal ἡ Ἶσις ἐπαφροδισί[α]ν χάριν μορφὴν πρὸς τὸν βασιλέα καὶ τὴν βασίλισσαν, similarly 76, ΚΚ1ῦ (c. B.c. 99) (=I. p. 52), P Lips I. τος (1i/i B.c.) χάριν σοι ἔχω ἐφ᾽ als γράφεις ἐπι[σ]τολαῖς, and 76.24, BGU I. 192 (A.p. 135) ἠξίου προσφυγεῖν TH χάριτι τοῦ θεοῦ ἐπιφανεστάτου Αὐτοκράτορος, 2d. IV. 1085° (time of Marcus) κατὰ τὴν χάριν τοῦ θεοῦ Aid[(Jov ᾿Αντων[εἸίνου δύνονται ἔχειν τὸν τάφον, P Grenf II. 684 (A.D. 247) ὁμολογῶ χαρίζεσθ[αι] σοὶ χάριτι ἀναφαιρέτῳ…
Read the full entry →χάρις (charis) — grace.
χάρις [ᾰ], ἡ,
genitive χάρῐτος: accusative χάριν [ῑ in arsi, [Refs 8th c.BC+], etc.; also χάριτα [Refs 5th c.BC+]; dative χάρισι, χαρίτεσσι, [Refs 8th c.BC+]: (χαίρω):—grace:
I. in objective sense, outward grace or fauour, beauty, properly of persons or their portraits, θεσπεσίην δ᾽ ἄρα τῷ γε χάριν κατεχεύατ᾽ Ἀθήνη [Refs 8th c.BC+]: plural, graces, κάλλεϊ καὶ χάρισι στίλβων [Refs 8th c.BC+]gracefully, [Refs 5th c.BC+] of ear-rings, [Refs 8th c.BC+]; of works, ἔργοισι χάριν καὶ κῦδος ὀπάζει [Refs 8th c.BC+]; of words, οὔ οἱ χ. ἀμφιπεριστέφεται ἐπέεσσιν [Refs]; πλείστη δὲ χ. κατὰ μέτρον ἰούσης [γλώσσης] [Refs 8th c.BC+]
χάρις
charis
from 5463; graciousness (as gratifying), of manner or act (abstract or
concrete; literal, figurative or spiritual; especially the divine
influence upon the heart, and its reflection in the life; including
gratitude):--acceptable, benefit, favour, gift, grace(- ious), joy,
liberality, pleasure, thank(-s, -worthy).
see GREEK for 5463
χάρις, ιτος, ἡ
n.f.
grace, favor, kindness
χάρις charis 155x
pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval, 1 Pet. 2:19, 20; kindly bearing, graciousness, Lk. 4:22; a beneficial opportunity, benefit, 2 Cor. 1:15; Eph. 4:29; a charitable act, generous gift, 1 Cor. 16:3; 2 Cor. 8:4, 6; an act of favor, Acts 25:3; favor, acceptance, Lk. 1:30, 52; Acts 2:47; 7:10, 46; free favor, free gift, grace,
χάρις χά^ρις, ιος, ἡ, χαίρω Grace, Lat. gratia:
outward grace or favour (as we say well or ill favoured), grace, loveliness, Hom., etc.; τῷγε χάριν κατεχεύατ᾽ Ἀθήνη over him Athena shed grace, Od.; of persons, pl. graces, charms, id. Od., etc.:—more rarely of things, ἔργοισι χάριν καὶ κῦδος ὀπάζειν id. Od.; ἡ τῶν λόγων χ. Dem.
grace or favour felt, whether on the part of the Doer or the Receiver:
on the part of the Doer, grace, graciousness, kindness, goodwill, τινός for or towards one, Hes., Thuc., etc.
on the part of the Receiver, the sense of favour received, thankfulness, thanks, gratitude, Il.; τινός for a thing, οὐδέ τίς ἐστι χάρις μετόπισθ᾽ εὐεργέων Od.; c. inf., οὔ τις χάρις ἦεν μάρνασθαι one has no thanks for fighting, Il.; χάριν εἰδέναι τινί to acknowledge a sense of favour, feel…
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
gras:
1. The Word Charis:
In the English New Testament the word "grace" is always a translation of (charis), a word that occurs in the Greek text something over 170 times (the reading is uncertain in places). In secular Greek of all periods it is also a very common word, and in both Biblical and secular Greek it is used with far more meanings than can be represented by any one term in English Primarily
Grace
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God’s forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15;
Favor, mercy. Divine grace is the free and undeserved love and favor of God towards man as a sinner, especially as exhibited in the plan of redemption through Jesus Christ, Joh 1:17 3:16 Ro 3:24-26. It is only by the free grace of god that we embrace the offers of mercy, and appropriate to ourselves the blessings graciously purchased by redeeming blood.
The "GRACE OF GOD," spontaneous, unmerited, self-directed, and almighty, is the source of the whole scheme of redemption, Ro 11:6 2Ti 1:9. With it are united "the grace of our Lord Jesus Christ," who gave himself for sinners; and that of "the Spirit of grace," by whom alone the grace offered by the Father and purchased by the…
155 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 155 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 60 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
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.
καὶ τὰ παιδία καὶ οἱ ἐν οἴκωι πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς
πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω χάριτος πρεπούσης ἐπιτεύξεσθε.
μου δουκὸς ἀνενέγκῃς, αὐτοῦ γάρ ἐστιν τοὺς τὰ τοιαῦτα τολμοῦντας ἐκδικεῖν, καὶ τούτου τυχὼν χάριτά σοι ὁμολογήσω, κύριε. διευτύχει. Αὐρήλιος Σακαῶν ἐπιδέδωκα. Αὐρήλιος Δημήτριος ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. ὑπατείας
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
227 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
μέγας is an adjective meaning 'great' or 'large,' used to describe size, intensity, or importance. It can refer to physical dimensions, such as a stone or city, or to abstract qualities like love or fear. In the New Testament, it appears in various contexts, including Matthew 2:10 and Revelation 11:8. The word has comparative and superlative forms: μείζων (greater) and μέγιστος (greatest).
μέγας, μεγάλη, μέγα, [(τοϊαϊοα to Lat. magnus, ADEE Goth. maist (cf. τὸ πλεῖστον), etc.; Vaniéek p. 682; Cur tius ὃ 462)], ace. μέγαν. μεγάλην, μέγα; plur. pokes ται, -a; comp. μείζων, -ον, (acc. πιᾶξο. and fem. μείζονα, once contr. μείζω, Jn. v. 36 [RG T WH, but L Tr μείζων (cf. Tdf. Proleg. p. 119)]; neut. plur. μείζονα, once contr. μείζω, Jn. i. 50 (51)) and pectorepos, 3 Jn. 4 (fr. the compar. μείζων), a poet. compar., on which see the remark quoted under ἐλαχιστότερος, cf. Matthiae § 136; superl. μέγιστος (found only in 2 Pet. i. 4); [fr. Hom. down]; Sept. for ὮΥΤΔ; also for 31; great; 1. predicated a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions, — as respects a. mass and weight: λίθος, Mt. xxvii. 60; Mk. xvi. 4; Rev. xviii. 21; ὄρος, Rey. viii. 8; ἀστήρ, ibid. 10; δράκων Rev. xii. 3,9; ἀετός, ibid. 14; δένδρον…
Read the full entry →μέγας (B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον ἐγδεχθήτωι, ‘let him be received with special magnificence ” (Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρεπέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyadoπρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent secretary.” For the subst. as a title of address cf. P Oxy VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο| πρεπίας, ‘Son the inquiry of his magnificence I told him what was fitting about your magnificence,” 76. I. 155° (vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλοπρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (Edd.). | , μεγαλύνω. With the use of this verb in the pass. in Phil…
Read the full entry →μέγας (megas) — great.
μέγᾰς, μεγάλη [ᾰ], μέγα [ᾰ],
genitive μεγάλου, ης, ου, dative μεγάλῳ, ῃ, ῳ, accusative μέγᾰν, μεγάλην, μέγα [ᾰ]; dual μεγάλω, α, w; plural μεγάλοι, μεγάλαι, μεγάλα, etc.: the stem μεγάλο- is never used in singular nominative and accusative masculine and neuter, and only once in vocative masculine,
__A ὦ μεγάλε Ζεῦ [Refs 4th c.BC+]
__A.I big, of bodily size: frequently of stature, εἶδος.. μ. ἦν ὁράασθαι [Refs 8th c.BC+]; φῶτα μέγαν καὶ καλόν[Refs 5th c.BC+]; φύσιν τίν᾽ εἶχε φράζ; Answ. μέγας [Refs 5th c.BC+]
__A.I.b full-grown, of age as shown by stature, νῦν δ᾽ ὅτε δὴ μ. εἰμί [Refs 8th c.BC+]; later, elder of two persons of the same name, Wilcken [Refs 3rd c.BC+]; Σκιπίων ὁ…
μέγας
megas
(including the prolonged forms, feminine megale, plural
megaloi, etc.; compare also 3176, 3187); big (literally or
figuratively, in a very wide application):--(+ fear) exceedingly,
great(-est), high, large, loud, mighty, + (be) sore (afraid), strong,
X to years.
see GREEK for 3176
see GREEK for 3187
μέγας, μεγάλη, μέγα
Adj. & Comp.adv.
large, great
μέγας megas 243x
great, large in size, Mt. 27:60; Mk. 4:32; great, much, numerous, Mk. 5:11; Heb. 11:26; great, grown up, adult, Heb. 11:24; great, vehement, intense, Mt. 2:10; 28:8; great, sumptuous, Lk. 5:29; great, important, weighty, of high importance, 1 Cor. 9:11; 13:13; great, splendid, magnificent, Rev. 15:3; extraordinary, wonderful, 2 Cor.…
Read the full entry →μέγας Radic. sense, opp. to μικρός, σμικρός, big, great, of men's stature, tall, Hom.; of women, καλή τε μεγάλη τε Od.:—also, great, full-grown, of age as shewn by stature, id. Od., Aesch.
vast, high, οὐρανός, ὄρος, πύργος Hom.
vast, spacious, wide, πέλαγός, αἰγιαλός, etc., id. Hom.
of Degree, great, strong, mighty, of gods, id. Hom., etc.; μεγάλα θεά, of Demeter and Proserpine, Soph.; μέγας ηὐξήθη rose to greatness, Dem.; βασιλεὺς ὁ μέγας, i. e. the King of Persia, le grand monarque, Hdt.; βασιλεὺς μέγας Aesch.; ὁ μ. ἐπικληθεὶς Ἀντίοχος the Great, Polyb.
great, strong, violent, etc., ἄνεμος, λαῖλαψ Hom.; of properties, passions, etc., id. Hom., etc.
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
246 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.
Parsing tells you the form; the treebank tells you the job. Counted over all 243 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 340 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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 θεοῦ Φιλοπάτορος Νέου καὶ θεοῦ Εὐεργέτου καὶ θεῶν Φιλομητόρων Σωτήρων, ἱεροῦ πώλου Ἴσιδος μεγάλης μητρὸς θεῶν, ἀθλοφόρου Βερενίκης Εὐεργέτιδος, κανηφόρου Ἀρσινόης Φιλαδέλφου, ἱερείας Ἀρσινόης Φιλοπάτορος τῶν ὄντων ἐν
μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας εἰς τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν
μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν
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 →Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
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
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 Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
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-APM — Personal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
P-APM Part of Speech: Personal pronoun Case: Accusative Number: Plural 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