Acts 5:13 — Word Study
N1904τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
BSAof theho nowde restloipos [none, nobody] no [one]oudeis was daringtolmaō▸ [was bold enough, had the courage] to joinkollaō▸ [stick together with, unite with] with them,autos butalla were magnifyingmegalunō▸ [magnified them, thought highly of them] themautos theho people.laos [held them in high esteem, greatly respected]
| Greek | English | Parsing |
|---|---|---|
| τῶν | of the | Article, genitive, plural |
| δὲ | now | Conjunction |
| λοιπῶν | rest | Adjective, genitive, plural |
| οὐδεὶς | no [one] | Adjective, nominative, singular |
| ἐτόλμα | was daring | Verb, imperfect, active |
| κολλᾶσθαι | to join | Verb, present, passive |
| αὐτοῖς, | with them, | Personal pronoun, dative, plural |
| ἀλλ᾽ | but | Conjunction |
| ἐμεγάλυνεν | were magnifying | Verb, imperfect, active |
| αὐτοὺς | them | Personal pronoun, accusative, plural |
| ὁ | the | Article, nominative, singular |
| λαός. | people. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Although the people regarded them highly, no one else dared to join them. |
| KJV | And of the rest durst no man join himself to them: but the people magnified them. |
| ASV | But of the rest durst no man join himself to them: howbeit the people magnified them; |
| YLT | and of the rest no one was daring to join himself to them, but the people were magnifying them, |
| WEB | None of the rest dared to join them; however, the people honored them. |
| BBE | The others, in fear, kept back from joining them: but the people made much of them; |
Where they part company is ἐμεγάλυνεν — see How Translations Differ.
The sentence structure shows a contrast between the people's admiration and the hesitation of others.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectοὐδείς
verbτολμάω
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 5:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Apostles' Ministry and the People's Responsegenerated
Acts 5:13 describes the high regard in which the apostles were held by the people, yet it notes a certain fear that prevented others from joining them. This reflects the tension between admiration for the apostles' miraculous works and the seriousness of their message. The surrounding verses highlight the apostles' powerful ministry and the growing number of believers, demonstrating the impact of their actions on the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 5:5 | On hearing these words, Ananias fell down and died. And great fear came over all who heard what had happened. |
| 2 | Numbers 17:12–13 | Then the Israelites declared to Moses, “Look, we are perishing! We are lost; we are all lost! |
| 3 | Numbers 24:8–10 | God brought him out of Egypt with strength like a wild ox, to devour hostile nations and crush their bones, to pierce them with arrows. |
| 4 | 1 Samuel 16:4–5 | So Samuel did what the LORD had said and went to Bethlehem. When the elders of the town met him, they trembled and asked, “Do you come in peace?” |
| 5 | 1 Kings 17:18 | “O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — μεγαλύνω, megalunōgenerated
The verb μεγαλύνω is used here in the imperfect tense, indicating an ongoing action of magnifying or praising. It conveys the idea of making something great or extolling it, often in a public context. In this case, the people were actively recognizing and honoring the apostles for their works.
This word appears in various contexts throughout the New Testament, often associated with glorifying God or acknowledging the greatness of His deeds, as seen in Luke 1:46. The ongoing nature of the action suggests that the apostles were continually being magnified in the eyes of the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across multiple translations, with the Berean Standard Bible stating, "Although the people regarded them highly, no one else dared to join them." The KJV and ASV use the phrase "of the rest durst no man join himself to them," emphasizing the hesitation of others to associate with the apostles.
Where the translations differ is in the rendering of the Greek terms. For example, λοιπῶν is translated as "rest" in many versions, while others use terms like "others" or "nobody." Similarly, ἐμεγάλυνεν is rendered as "were magnifying" in some translations and "magnified them" in others.
Sentence Structuregenerated
The verse contains a main clause and two subordinate clauses. The main verb is ἐτόλμα, meaning 'was daring,' which governs the action of the subject. The structure indicates a contrast between the people's admiration and the reluctance of others to join the apostles.
The subject of the main clause is implied to be 'no one else,' while the actions of the people are described in the participial phrase, showing their ongoing respect for the apostles.
Septuagint Backgroundgenerated
In Acts 5:13, the term λοιπῶν (loipos), meaning 'rest,' is used to convey a sense of those who are not part of the group. This word appears in the Septuagint in various contexts, including its use to translate Hebrew words like יֶ֫תֶר (yeter), which means 'remainder' or 'excess.'
The phrase οὐδεὶς (oudeis), meaning 'no one,' reflects a similar sentiment found in the LXX where it translates the Hebrew אַ֫יִן (ayin), meaning 'nothing' or 'nought.' This choice emphasizes the exclusivity of the group's experience, as no one from the rest of the people dared to join them.
In plain words — the whole versegenerated
Acts 5:13 shows that while the apostles were highly regarded by the people, there was a fear that kept others from joining them. This highlights the tension between admiration for the apostles and the seriousness of their ministry.
Frequently Asked Questionsgenerated
The fear of the people's reaction and the seriousness of the apostles' ministry likely contributed to their hesitation.
It means that the people recognized and honored the apostles for their works, praising them for their ministry.
It illustrates the respect the apostles commanded, as well as the fear and caution that surrounded their powerful ministry.
Fear acted as a barrier, preventing others from openly associating with the apostles despite their high regard.
Reflection Questionsgenerated
- In what ways do I show respect for those who serve God in my community?
- How can fear impact my willingness to join in with a group or movement?
- What does it mean to magnify someone or something in my life?
- How can I encourage others to overcome fear and join in the work of God?
The early church on this verse — how the Fathers read it
Tertullian references this verse to discuss the apostles' authority and miraculous works, arguing that their actions were divine in nature.
For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do.
Tertullian argues that the apostles' ability to raise the dead and restore health is a divine act, emphasizing the unique authority given to them.
Early Church Fathers on Acts 5 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 5:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd of the rest durst no man join himself to them,.... By the rest are meant, either those that were without the church, and those either the profane and persecuting sort, who durst not come nigh the
Read John Gill on Acts 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of the rest durst no man join himself to them: but the people magnified them.
Read Robert Jamieson on Acts 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the rest; such who were not of the common sort of people, and here seem to be distinguished from them: or, of the rest (more largely) who had not joined themselves to the church, being amazed at this judgment on these two hypocrites, durst not make a formal show of religion, unless they had a thorough persuasion in their mind concerning the truth of it, and a firm resolution in their conversation to live answerably unto it.
Read Matthew Poole on Acts 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 And of the rest durst no man join himself to them: but the people magnified them. Ver. 13. Durst no man join himself] None of the powerful enemies of the Church durst insinuate (for fear of the danger) as Sanballat and Tobiah would have done in Nehemiah’ s days; and as the Jesuits today have a practice of running over to the Lutheran Church, pretending to be converted, and to build with them; but it is only to keep up that bitter contention between the Calvinists and Lutherans.
Read John Trapp on Acts 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Of the rest.—We are left to conjecture who these were who are contrasted with the Apostles on the one side and with the people on the other. Does it mean that the Apostles stood aloof in an isolated majesty, and so that none of the other disciples dared associate himself with them? or is this St. Luke’s way of speaking of the Pharisees and other teachers, who also resorted to the portico, but, as in the days of our Lord’s ministry (John 7:48; John 12:42), had not the courage to attach themselves to those with whom they really sympathised? The latter view seems every way the more probable, ‘and so the passage stands parallel with those which tell us how the people heard our Lord gladly…
Read Charles John Ellicott on Acts 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. And of the rest, durst no man join him self to them] Who were these called the rest, τωνλοιπων? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honour upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor…
Read AdamClarke on Acts 5 →CambridgeThe Cambridge Bible for Schools and Colleges13. And of the rest durst no man join himself to them] The sentence seems to convey an opposition to what has been stated in Acts 5:12, and should begin with But. The sense intended is that the assemblies of Christians made the porch of Solomon their special rendezvous when they went up to the Temple, seeing that it was there that the first addresses in the Temple-precincts had been given by St Peter. And while they were so assembled none of the other people who had not yet joined the new community ventured to attach themselves intrusively to the Christian body. The verb κολλᾶσθαι is used of Philip (Acts 8:29) when he is commanded “Go near and join thyself to this chariot,” where the action…
Read Cambridge on Acts 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd of the rest - Different interpretations have been given of this expression.
Read Albert Barnes on Acts 5 →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
Although the people regarded them highly, no one else dared to join them.
None of the rest dared to join them; however, the people honored them.
Although the people regarded them highly, no one else dared to join them.
None of the rest dared to join them, but the people held them in high honor.
Tyndale line
And of the rest durst no man join himself to them: but the people magnified them.
But of the rest durst no man join himself to them: howbeit the people magnified them;
But of the rest durst no man join himself to them: howbeit the people magnified them;
And of the rest durst no man join himself to them: but the people magnified them.
And of the other durst no man ioyne him selfe to them: neuerthelesse the people magnified them.
Strictly literal
but of the rest durst no man join them, but the people magnified them;
and of the rest no one was daring to join himself to them, but the people were magnifying them,
and of the rest no one was daring to join himself to them, but the people were magnifying them,
But no one else had the courage to join them; however, they were held in high esteem by the people.
From the Latin
But of the rest no man durst join himself unto them; but the people magnified them.
Simplified
Nobody else dared to join them even though they were greatly respected.
The others, in fear, kept back from joining them: but the people made much of them;
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.
Ceterorum autem nemo audebat se conjungere illis : sed magnificabat eos populus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢ ܐܢܫܐ ܐܚܪܢܐ ܐܢܫ ܠܐ ܡܡܪܚ ܗܘܐ ܕܢܬܩܪܒ ܠܘܬܗܘܢ ܐܠܐ ܡܘܪܒ ܗܘܐ ܠܗܘܢ ܥܡܐ
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.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
The standard critical text of the New Testament.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
The previous edition, still widely cited.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
The Society of Biblical Literature edition, freely licensed.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
The edition that turned scholarship toward the earliest manuscripts.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
An independent critical text built from the oldest witnesses then known.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
A recent critical edition following documentary evidence closely.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
The reading of the majority of surviving manuscripts.
τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 5:13
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural 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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
λοιπός (loipos) means 'remaining' or 'the rest.' It can refer to what is left behind or the remainder of a group, as seen in various New Testament contexts. The word can also function adverbially, indicating time or transition, such as 'henceforth' or 'for the rest.' While the lexicons are consistent in its meanings, they highlight its use in both substantive and adverbial forms.
λοιπός, -ή, -όν
(< λείπω),
[in LXX chiefly for יֶתֶר, also for שְׁאָר, etc.;]
the remaining, the rest,
λοιπός, -7, -dv, (λείπω, λέλοιπα), [fr. Pind. and Hdt. down], Sept. for 7}, VI, Ww, left; plur. the remaining, the rest: with substantives, as οἱ λοιποὶ ἀπόστολοι, Acts ii. 37; 1 Co.ix.5; add, Mt. xxv.11; Ro.i.13; 2 Co. xii. 13; Gal. ii. 13; Phil. iv. 3; 2 Pet. iii. 16; Rev. viii. 13; absol. ‘he rest of any number or class under consideration: simply, Mt. xxii. 6; xxvii. 49; Mk. xvi. 13; Lk. xxiv. 10; Acts xvii. 9; xxvii. 44; with a description added: of λοιποὶ of ete., Acts xxviii. 9; 1 Th. iv. hs; Rev. ii. 24; of λοιποὶ πάντες, 2 Co. xiii. 2; Phil. i. 13; πᾶσι τοῖς A. Lk. xxiv. 9; with a gen.: of λοιποὶ τῶν ἀνθρώπων, Rev. ix. 20; τοῦ σπέρματος, ib. xii. 17; τῶν νεκρῶν, ib. xx. 5; with a certain distinction and contrast, the rest, who are not of the specified class or number: Lk. vill. 10; xviii. 9; Acts v.13; Ro. xi. 7; 1 Co. vii. 12; 1 Th. v.6; 1 Tim. v. 20; Rev. xi. 13; xix.21; τὰ…
Read the full entry →λοιπός. For λουπός with a subst. cf. P Oxy II. 24218 (A.D. 77) τὰ λυπὰ (λ λοιπὰ) μέρη περιτειχίζειν, 2b. 2709 (A.D. 94) ταῖς λοιπαῖς ἀρούραις. It is used absolutely in P Ryl II. 2201 (A.D. 38) τοῦ λοιπ(οῦ) τῆς τιμῆ(ς) τοῦ χόρτου, ‘the rest of the price for the hay,” P Giss I. 78% (ii/a.p.) καλῶς δὲ ποιήσεις Kal περὶ τὰ λοιπὰ ἐνεργήσασα. For τοῖς λοιποῖς πᾶσι ἴῃ Phil 11%, ‘‘apparently a vague phrase = everywhere else,” Kennedy (2G7 ad 7.) compares C/G I. 1770 ἐπεὶ καὶ ἐν τοῖς λοιποῖς πᾶσιν φανερὰν πεποήκαμεν THY τε ἰδίαν Kal τοῦ δήμου τοῦ Ρωμαίων προαίρεσιν. The neut. sing. is frequently used adverbially, sometimes with the idea of time “henceforth” (2 Tim 48), as in P Oxy I. 1198 (ii/iii A.D.) (= Selections, p. 103) Av δὲ ἔλθῃς εἰς ᾿Αλεξανδρίαν, od μὴ λάβω χεῖραν παρά [c]ov, οὔτε πάλι χαίρω σε λυπόν (1 λοιπόν), ‘Sand if you do go to Alexandria, I won’t take your hand, or greet you again…
Read the full entry →λοιπός (loipos) — remaining.
λοιπός, ή, όν,
(λείπω) remaining over, not in [Refs 8th c.BC+]; also λοιποί descendants, [Refs] either agrees with the Noun or takes a dependent genitive, αἱ λ. τῶν νεῶν [Refs 5th c.BC+]; τὴν λοιπὴν (i.e. ὁδὸν) πορευσόμεθα [Refs 5th c.BC+]
2. λοιπόν [ἐστι] with infinitive, it remains to show, etc., ἀποδεικνύναι, διελέσθαι, etc., [Refs 5th c.BC+] what remains for us is to.., [Refs]infinitive, ὃ δὲ λ. quod superest, [Refs 5th c.BC+]
3. frequently of Time, ὁ λ. χρόνος the future, [Refs 5th c.BC+]; τὸν λ. χρόνον for the future, [Refs 5th c.BC+] substantive in neuter, τὸ λ. henceforward, hereafter, [Refs 5th c.BC+]; also τοῦ λ. [Refs 5th c.BC+]; καθεύδετε τὸ λ. sleep now.., [NT]; ἑσπέρα δὲ ἦν λ. καὶ.. it was now evening, [Refs 4th…
λοιπός
loipoy
masculine plural of a derivative of 3007; remaining ones:--other,
which remain, remnant, residue, rest.
see GREEK for 3007
λοιπός, ή, όν
Adj
left, left behind, the remainder
λοιπός loipos 55x
remaining; the rest, remainder, Mt. 22:6; as an adv., οῦ λοιποῦ, henceforth, Gal. 6:17; τὸ λοιπόν, or λοιπόν, henceforward, Mt. 26:45; 2 Tim. 4:8; Acts 27:20; as to the rest, besides, 1 Cor. 1:16; finally, Eph. 6:10; ὁ δὲ λοιπόν, but, now, furthermore, 1 Cor. 4:2
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
41 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 40 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 23 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὑφαιρεθέντων γὰρ τῶν ἕξ, τὰ λοιπὰ δύο τρίτον ἐστὶ τοῦ πρώτου·
Νῶχος δὲ φοβούμενος, μὴ καθʼ ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφʼ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν…
Καὶ οὐ φάγῃ, φησίν, σμύραιναν οὐδὲ πολύποδα οὐδὲ σηπίαν: οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα…
ἐν ταύτῃ κατάγαιον ἧς γείτονες· νότου οἰκία Ὀρσηοῦς τοῦ Ὥρου βορρᾶ καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν
Ἑρμίου τοῦ Σ … … … ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες
γῆ Πετεσούχου τοῦ Ἑρμίου , βόρρᾶ γῆ Βελλέους καὶ τῶν ἀδελφῶν ?, ἀπηλιώτου τὸ λοιπὸν τῆς σφραγῖδος, λιβὸς γῆ Ὥρου τοῦ Νεχούθου τοῦ ὠνουμένου· ὁμοίως δὲ καὶ ἀπὸ τῶν
οὐδείς is built from the negation οὐ (not) and εἷς (one), meaning no one or none. It appears in various contexts in the New Testament, often emphasizing the absence of people or things, such as in Matthew 5:13 and John 1:18. The word can also be used adverbially to mean not at all or nothing.
οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Lk 22:35 23:14, Ac 15:9 19:27 26:26, I Co 13:2, II Co 11:8; cf. Bl., § 6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή,
no, no one, none: with nouns, Lk 4:24, Jo 10:41, Ro 8:1, al.; absol., Mt 6:24, Mk 3:27, Lk 1:61, Jo 1:18, Ac…
Read the full entry →οὐδείς. P Alex 4° (iii/B.c.) (= Witkowski’, p. 52), οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι. For a similar use of οὐθείς, cf. P Petr 11. 13(19)!8 (B.c. 258-3) (= Witkowski?, p. 20) τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι μὴ γενηθῆι λυπηρόν, ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον, ‘‘but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble’’ (Ed.). Another ex. of the neut. οὐδέν is the illiterate BGU II. 380" (ili/A.D.) (= Selections, p. 105) οὐδὲν περισότε[ρ]ον ext σε. οὐδ΄ ποτε “there is nothing so much the matter with you.’’ The stronger οὐδέν is sometimes used for οὐ : see Epict. iv. ro. 36 οὐδὲν κωλύονται ἀθλιώτατοι εἶναι Kal δυστυχέστατοι (cited by Radermacher G7. p. 26), and possible NT exx. in Ac 18! (but cf. Blass Gr. p. 104), Rev 377, The usual accumulation of negatives may be…
Read the full entry →οὐδείς (oudeis) — none.
οὐδείς,
feminine οὐδεμίᾰ (never nominative accusative -μίη, -μίην, since οὐδεμιῇ is probably in [Refs], rarely οὐδ᾽ ἴα [Refs 7th c.BC+], not one, i.e. no one, none, used by [Refs 8th c.BC+], except in the phrase τὸ ὃν μένος οὐδενὶ εἴκων [Refs 8th c.BC+]; οὐδείς is found in [Refs 5th c.BC+]: rare in plural, no set of persons or things, [Refs 5th c.BC+]; οὐδένων εἰσὶ βελτίους, i.e. οὔ τινων ἄλλων, [Refs 5th c.BC+] —In _Ionic dialect_ the _plural_ is usually οὐδαμοί.
2. οὐ. ὅστις οὐ every one, [Refs 5th c.BC+]; οὐδὲν ὅ τι οὐ every, [Refs]; this came to be regarded as one word, so that οὐδείς passed into the same case as ὅστις, οὐδένα ὅντινα οὐ κατέκλασε [Refs 5th…
οὐδείς οὐθείς
oudeis
oudemia oo-dem-ee'-ah, and neuter
ouden oo-den'
from 3761 and 1520; not even one (man, woman or thing), i.e. none,
nobody, nothing:--any (man), aught, man, neither any (thing), never
(man), no (man), none (+ of these things), not (any, at all, -thing),
nought.
see GREEK for 3761
see GREEK for 1520
οὐδείς, οὐδεμία, οὐδέν
Adj
no one, none, nothing
οὐδείς oudeis 227x
latter form, οὐθείς (G4032), not one, no one, none, nothing, Mt. 5:13; 6:24; 19:17; met. οὐδέν, nothing, of no account, naught, Jn. 8:54; Acts 21:24
οὐδείς never οὐδεμίη and not one, i. e. no one, none, as Lat. nullus, for ne ullus, Hom., etc.:—rare in pl. (οὐδαμοί being used instead), Xen.; πρὸς οὐδένας τῶν Ἑλλήνων Dem.; v. infr. II. 3.
οὐδεὶς ὅστις οὐ, Lat. nemo non, every one, Hdt., attic; οὐδὲν ὅ τι οὐ, Lat. nihil non, every, Hdt.; this came to be regarded as one word, so that οὐδείς passed into the same case as the relative, οὐδένα ὅντινα οὐ κατέκλασε Plat.
naught, good for naught, Ar.
in neut. of persons, οὐδέν εἰμι Hdt.; πρὸς τὸν οὐδένα Eur.; οὐδὲν εἶναι to be good for nothing, Ar.
in pl., οὐδένες ἐόντες being nobodies, Hdt.; ὄντες οὐδένες Eur.; ὁ μηδὲν ὢν κἀξ οὐδένων κεκλήσομαι id. Eur.
Adj-NSM-N — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-N Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Negative
wun.
See NUMBER.
235 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 235 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 113 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
Φιλωτέρειον Δρύτωνι Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς
ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι
καὶ Φάφις καὶ οἱ παρʼ ἡμῖν πάντες. μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι. ὑπελάμβανον φονευθήσεσθαι. οὐθὲν ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι.
τολμάω is a verb meaning to dare or be bold, derived from the concept of boldness. It encompasses the ideas of venturing, enduring, and taking courage, often followed by an infinitive. The New Testament uses it in various contexts, such as in Mark 15:43, where it describes someone taking courage to enter a situation. The lexicons do not show significant disagreement.
τολμάω, -ῶ
[in LXX: Jb 15:12 (לָקַח), Es 1:18 7:5 (לֵב מָלֵא) Jth 14:13, II Mac 4:2, III Mac 3:21 R, IV Mac 8:18 * ;]
to have courage, to venture, dare, be bold: absol, II Co 11:21; seq. ἐπί, II Co 10:2; c. inf. (Bl., § 69, 4), Mt 22:46, Mk 12:34, Lk 20:40, Jo 21:12, Ac 5:13 7:32, Ro 15:18, I Co 6:1, Read the full entry →
τολμάω, -@; impf. 3 pers. sing. ἐτόλμα, plur. ἐτόλμων; fut. τολμήσω; 1 aor. ἐτόλμησα; (τόλμα or τόλμῃ [‘daring’; Curtius § 236]); fr. Hom. down; to dare; a. not to dread or shun through fear: foll. by an inf., Mt xxii. 46; Mk. xii. 34; Lk. xx. 40; Jn. xxi. 12 [W. $65, 7b.]; Acts v. 13; vii. 32; Ro. xv. 18; 2Co.x.12; Phil. i.14; Jude 9; τολμήσας εἰσῆλθεν, took courage and went in, Mk. xv. 43 [Hdian. 8, 5, 22; Plut. vit. Cam. 22, 6]. Ὁ. to bear, endure; to bring one’s self to; [cf W. u.s.]: foll. by an inf., Ro. v. 7; 1 Co. vi. 1. ο. 8.050]. to be bold; bear one’s self boldly, deal boldly: 2Co. xi. 21; ἐπί twa, against one, 2 Co. x. 2. [CompP.: dro ToApdw. |
τολμάω, “have courage,” “‘am bold”: P Par 2215 (Β.σ. 165) (= UPZ i. p. 193) μέχρι Tod νῦν οὐ τετόλμηκεν αὐτὸν ἡ Νέφορις θάψαι, BGU IV. 1209! (B.c. 23) ἵνα πρὸς μὲν κατάπληξιν τῶν τολμησάντων ἔχωμεν α[ὐτο]ὺς ἑτοίμους πρὸς ἐντυχίαν, P Ryl ΤΙ. 14.450 (A.D. 38) ἐτόλμησεν πθόνους (2. φθόνου) μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, “ moreover he had the audacity to bring baseless accusations of malice against me” (Edd.), P Oxy VIII. 112015 (early iii/A.p.) εἰσεπήδησεν εἰς τὴν οἰκίαν μου καὶ ἐτόλμησεν ἀποσπάσαι δούλην μου, ‘rushed into my house and dared to carry off my slave” (Ed.), 76. IX. 12042 (A.p. 299) tts ᾽Οξυρυγχείτης . . . ὁρμώμενος τετόλμηκεν αὐτὸν ὀνομάζειν εἰς δεκαπρωτείαν, “4η Oxyrhynchite made a design upon him and ventured to nominate him for the decemprimate”’ (Ed.), and BGU III. 90918 (A.D. 359) ἐπὶ τοίνυν οὐχ ὀλίγ[α] ἐστὶν τὰ τολμηθέντα ὑπ᾽ αὐτῶν kar’ ἐμοῦ. On τολμάω in the sense…
Read the full entry →τολμάω (tolmaō) — be bold.
τολμ-άω,
Ionic dialect τολμέω [Refs 5th c.BC+]; Doric dialect 2nd pers. singular τολμῇς [Refs 3rd c.BC+]: future τολμήσω [Refs 5th c.BC+], Doric dialect -ᾱσῶ[Refs 3rd c.BC+]: perfect τετόλμηκα [Refs 4th c.BC+], Doric dialect -ᾱκα[Refs 5th c.BC+]:—middle, [Refs 5th c.BC+]:—undertake, take heart either to do or bear anything terrible or difficult:
1. mostly absolutely, dare, endure, submit (see. Τλάω), ἐνὶ φρεσὶ θυμὸς ἐτόλμα [Refs 8th c.BC+]; σὺ δ᾽ (i.e. κραδίη) ἐτόλμας [Refs 8th c.BC+]; τολμῶντες ἄνδρες[Refs 6th c.BC+]participle, τολμήσας.. παρέστη he took courage and.., [NT+1st c.AD+]
2. with accusative of things, endure, undergo, τ. χρὴ τὰ διδοῦσι θεοί [Refs 6th c.BC+]
τολμάω
tolmao
from tolma (boldness; probably itself from the base of 5056 through
the idea of extreme conduct); to venture (objectively or in act; while
2292 is rather subjective or in feeling); by implication, to be
courageous:--be bold, boldly, dare, durst.
see GREEK for 5056
see GREEK for 2292
τολμάω
v.
I dare, endure, am bold
τολμάω tolmaō 16x
to assume resolution to do a thing, Mk. 15:43; Rom. 5:7; Phil. 1:14; to make up the mind, 2 Cor. 10:12; to dare, Acts 5:13; 7:32; to presume, Mt. 22:46; Mk. 12:34; Lk. 20:40; Jn. 21:12; Rom. 15:18; Jude 9; to have the face, 1 Cor. 6:1; absol. to assume a bold bearing…
Read the full entry →τολμάω to undertake, take heart either to do or bear anything terrible or difficult, Hom., etc.:—absol. to hold out, endure, be patient, submit, id. Hom., attic:—c. acc. rei, to endure, undergo, Theogn., Eur.
c. inf. to have the courage, hardihood, effrontery, cruelty, or the grace, patience, to do a thing in spite of any natural feeling, to venture, dare to do, Hom., attic
sometimes c. part., ἐτόλμα βαλλόμενος he submitted to be struck, Od.; τόλμα ἐρῶσα Eur.
c. acc., τολμᾶν πόλεμον to undertake, venture on it, Od.; τοιαῦτα, πάντα τ. Trag.; also, τ. τὰ βέλτιστα Thuc.: Pass., οἷ᾽ ἐτολμήθη πατήρ such things as my father had dared (or done) against him, Eur.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
16 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πρεσβύτερον δ’ ἀποφαίνεσθαι τολμᾶν ἀφιλόσοφον.
πρῶτος οὖν τολμᾷ θεὸν ἀποφήνασθαι δημιουργὸν τῶν ὅλων ἕνα, τῶν δὲ λοιπῶν εἰ καί τι πρὸς εὐδαιμονίαν συντελεῖ κατὰ προσταγὴν τὴν τούτου παρέχειν ἕκαστον καὶ οὐ κατʼ οἰκείαν ἰσχύν.
θράσος καὶ αὐθάδεια καὶ τόλμα τοῖς κατηραμένοις ὑπὸ τοῦ θεοῦ: ἐπιείκεια καὶ ταπεινοφροσύνη καὶ πραΰτης παρὰ τοῖς ηὐλογημένοις ὑπὸ τοῦ θεοῦ.
καὶ ἄσχημα καὶ ἐνειλούμενός μοι ἀπώλεσα πινακίδα καὶ ἀργυρίου δραχμὰς ξ, ἔτι δὲ καὶ ἐτόλμησεν φθόνου μοι ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος. διὸ ἀξιῶ γράψαι ἀχθῆναι αὐτὸν ἐπὶ σὲ
καὶ μηδενὸς αὐτῇ ἐπιβάλλοντος τῶν πατρικῶν καὶ μητρικῶν ἀκολούθως τῇ τοῦ πατρὸς ἡμῶν διαθήκῃ ἐτόλμησεν σὺν τῷ ἀνδρὶ αὐτῆς Πτολεμαίῳ Ὡρίωνος ἐξᾶραι τὰ πατρικὰ ἡμῶν ἔπιπλα καὶ σκεύη τὰ
τοῖς συκοφαντιῶν καὶ ἐπιθέσεων ὑπὲρ ὧν ἕκαστος τῶν ἠδικημένων τὴν προέλευσιν πεποίηνται ἔτι καὶ ἐτόλμησεν ὁ αὐτὸς ἐνκαλούμενος τῆι περὶ ἑαυτὸν αὐθαδείᾳ χρώμενος ἐκδιῶξαι ἕτερον τῶν ἀπὸ τῆς αὐτῆς
κολλάω means to glue or join together, derived from the word for glue, κόλλα. It encompasses the idea of uniting or cleaving to someone or something, often used in a relational context in the New Testament, such as in Matthew 19:5 and 1 Corinthians 6:16. The verb appears in both literal and figurative senses, indicating a strong bond or connection.
κολλάω, -ῶ
(< κόλλα, glue),
[in LXX chiefly for דּבק;]
to glue or cement together.
Generally, to unite, to join firmly. Pass., to cleave to, join (oneself to): c. dat. pers., Mt 19:5(LXX), Lk 10:11 15:15, Ac 5:13 (but v. Field, Notes, 118) 9:26 10:28 (v. Field, 118) 17:34; τ. πόρνῃ, I Co 6:16; τ. Κυρίῳ, I Co 6:17; c. dat. rei, ἅρματι, Ac 8:29; τ. ἀγαθῴ, Ro 12:9; of sins joining together, ἄχρι τ. οὐρανοῦ, Re 18:5, of dust,
κολλάω, -@: Pass., pres. κολλῶμαι; 1 aor. ἐκολλήθην ; 1 fut. κολληθήσομαι (Mt. xix. 5 LT TrWH); (κόλλα gluten, glue); prop. to glue, glue to, glue together, cement, fasten together; hence univ. to join or fasten firmly together; in the N. T. only the pass. is found, with reflexive force, to join one’s self to, cleave to; Sept. for pat: ὁ κονιορτὸς ὁ κολληθεὶς ἡμῖν, Lk. x. 11; ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ, her sins were sucha heap as to reach even unto heaven (that is, came to the knowledge of heaven), Rev. xviii. 5 GLT Tr WH (ἐκολλ. ἡ Ψυχή pou ὀπίσω cov, Ps. lxii. (Ixiii.) 9, αἱ ἄγνοιαι ἡμῶν ὑπερήνεγκαν ἕως τοῦ οὐρανοῦ, 1 Esdr. viii. 72 (74); ὕβρις te Bin τε οὐρανὸν ἵκει, Hom. Od. 15, 329; 17, 565). of persons, w. dat. of the thing, κολλήθητι τῷ ἅρματι join thyself to ete. Acts viii. 29; w. dat. of pers., to form an intimate connection with, enter into the closest…
Read the full entry →κολλάω. P Fay 1128 (A.D. 99) καὶ μὴ tis (1 τοῖς) κει[.]ασι ἀριθμὸν ταυρικὸν (1.--ῶν) κόλλα, “and do not unite anumber of bulls . ” The lacuna prevents our defining κολλάω exactly, and the same difficulty recurs in connexion with its four-fold occurrence in a return of temple property, P Oxy XII. 1449 120,23.24 (Α. Ὁ. 213-17). The verb is also found in its literal sense in P Lond 464% (iv/A.p.) (=I. p. 80) οὔτ(ε) κολλήσας τὸν λίθον τῴ ἀριστερῷ σου ὠτίῳ: cf. Afzchel τ 94105 (B.C. 279), a payment to a certain Aristarchus who had ‘‘stuck on”—KoAAqoavtt—the handle of acup. The figurative use in the NT is clearly traceable to the influence of the LXX, where the verb is nearly always = pai. For the frequency of the verb and its derivatives in medical language see Hobart p. 128, where it is pointed out that Luke uses κολλᾶσθαι seven times as against four other occurrences in the rest of the NT.…
Read the full entry →κολλάω (kollaō) — to join.
κολλ-άω,
(κόλλα) glue, cement, τι περὶ τὸν τράχηλον, τι πρός τι, [Refs 5th c.BC+]; mend a broken vessel, [Refs 3rd c.BC+]
2. join one metal or other substance to another, κ. χρυσὸν ἔν τε λευκὸν ἐλέφαντα, i.e. make [a crown] inlaid with gold and ivory, [Refs 5th c.BC+] —passive, κολλώμενα glued together, opposed to γομφούμενα, [Refs 5th c.BC+]; ὁ κολλώμενος σίδηρος welded iron, [Refs 1st c.AD+]
II. generally, join fast together, unite, ἄλφιτον ὕδατι [Refs 5th c.BC+]; χαλκὸν ἐπ᾽ ἀνέρι κολλᾶν, of one applying a cupping-glass, [Refs 6th c.BC+]; close up wounds, [Refs] —passive, κολλέεσθαι, of poison entering the system, [Refs 5th c.BC+]; κολλᾷ καὶ συνδεῖ πάντα ἤθη [ὁ πόθος] [Refs 5th c.BC+]:—passive, cleave to, κεκόλληται γένος πρὸς ἄτᾳ is…
κολλάω
kollao
from kolla ("glue"); to glue, i.e. (passively or reflexively) to stick
(figuratively):--cleave, join (self), keep company.
κολλάω
v.
I glue, cleave, keep company with
κολλάω κολλάω, φυτ. -ήσω κόλλα to glue, cement, Ar., Plat.
to join one metal to another, κ. χρυσὸν ἐλέφαντά τε, i. e. to make [a crown] inlaid with gold and ivory, Pind.
generally, to join fast together:— Pass. to cleave to, κεκόλληται πρὸς ἄτᾳ is indissolubly bound to woe, Aesch.; so, of persons, κ. τινι to cleave to another, NTest.; and of things, ὁ κονιορτὸς ὁ κολληθείς τινι id. NTest.
to put together, build, Pind.
Verb-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
join: Of the New Testament words, kollao, literally, "glue," "weld together," and its compounds, designate the closest form of personal union, as in Lu 15:15; 1Co 6:16; Eph 5:31. In the words of institution of marriage, suzeugnumi is used (Mt 19:6; Mr 10:9, literally, "yoke together"; compare Ge 2:24).
12 occurrences in the New Testament, rendered 10 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 12 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 14 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.
ἐπιτείνων δὲ τὸν ἀκάθεκτον πόθον τοῦ καλοῦ παραινεῖ καὶ κολλᾶσθαι αὐτῷ·
Καὶ οὐ φάγῃ, φησίν, σμύραιναν οὐδὲ πολύποδα οὐδὲ σηπίαν: οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα…
γέγραπται γάρ: Κολλᾶσθε τοῖς ἁγίοις, ὅτι οἱ κολλώμενοι αὐτοῖς ἁγιασθήσονται.
οὖν τραφῆναί με ὑπὸ τοῦ πατρός μου ἔκβλητον δὲ ὑπὸ σοῦ γενέσθαι καί σε κολλᾶσθαι ἑτέρῳ ἀνδρὶ ταῦτα ἐπεξῆλθον σοι ζητοῦσα λαβεῖν, σὺ δὲ ἀμφιβάλλεις λέγουσα εἶναι τὰ αὐτὰ
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-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative 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
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word μεγαλύνω (megaluno) is derived from μέγας and means to make or declare great, to extol, or to magnify. It appears in various contexts, including the New Testament, where it is used in verses like Matthew 23:5 and Luke 1:46. The entries indicate that it can also imply gaining glory or being exalted.
μεγαλύνω
(< μέγας),
[in LXX chiefly for גּדל pi., hi.;]
to make great: Mt 23:5, Lk 1:58.
to declare great, extol, magnify: Lk 1:46, Ac 5:13 10:46 19:17, II Co 10:15; pass., seq. ἐν, Phl 1:20.†
μεγαλύνω : impf. ἐμεγάλυνον ; Pass., [impf. 3 pers. sing. ἐμεγαλύνετο] ; μάχαι νομικαί, contentions pute: 1 aor. inf. μεγαλυνθῆναι ; 1 fut. μεγαλυνθήcopa; (μέγας) ; fr. [Aeschyl. and] Thue. down; Sept. mostly for 9°13; 1. tomake great, magnify, (Vulg. magnifico): τινά or τί, prop. of dimension, Mt. xxiii. 5 [here A.V. enlarge]; pass. to increase: of bodily stature, ἐμεγαλύνθη τὸ παιδάριον, 1 S. ii. 21; so in a figure, 2 Co. x. 15, of Paul, that his apostolie efficiency among the Corinthians may increase more and more and have more abundant results [al. refer this to 2; see Meyer (ed. Heinrici) in loc.]._ metaph. to make conspicuous: Lk. i. 58 (on which see ἔλεος, 2 a.). 2. to deem or declare great, i. 6. to esteem highly, to extol, laud, celebrate: Lk. i. 46; Acts v. 13; x.46; xix. 17, (often so in class. Grk. also); pass. i. 4. to get glory and praise: ἔν τινι, in ἃ thing, Phil. i.…
Read the full entry →μεγαλύνω (megalunō) — to magnify.
μεγᾰλύνω,
future μεγαλῠνῶ [LXX]aorist ἐμεγάλυνα[LXX]:—passive, future -υνθήσομαι[LXX]: aorist -ύνθην[LXX]: perfect participle μεμεγαλυμμένος [LXX+2nd c.AD+]: (μέγας):—make great or powerful, exalt, τοὺς πολεμίους [Refs 5th c.BC+] —passive, μεγαλύνεσθαι ἐκτῶν συμβαινόντων gain great glory by.., [NT+5th c.BC+]
II. make great by word, extol, magnify, τὸ ὄνομά τινος [LXX+5th c.BC+], [same places]:—middle, boast oneself, περί τινος [Refs 7th c.BC+]; γέννα in point of birth, [Refs 5th c.BC+]
II.2. magnify, exaggerate, [Refs 5th c.BC+]
μεγαλύνω
megaluno
from 3173; to make (or declare) great, i.e. increase or (figuratively)
extol:--enlarge, magnify, shew great.
see GREEK for 3173
μεγαλύνω
v.
I enlarge, magnify, extol
μεγαλύνω megalynō 8x
lit., to enlarge, amplify, Mt. 23:5; 2 Cor. 10:15; to manifest in an extraordinary degree, Lk. 1:58; fig., to magnify, exalt, extol, Lk. 1:46; Acts 5:13; Acts 10:46; 19:17; Phil. 1:20*
μεγαλύνω μεγα^λύ_νω, only in pres. and imperf. μέγας to make great or powerful, to exalt, strengthen, Thuc.:— Pass., μεγαλύνεσθαι ἔκ τινος to gain great glory from . . , Xen.
to make great by word, to extol, magnify, Eur., Thuc., etc.:—Mid. to boast oneself, Aesch., Xen.
to aggravate a crime, Thuc.
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
8 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 41 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 ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογητός.
Ἄπελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω: καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογημένος: καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ…
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
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
λαός (laos) refers to a people or crowd, often distinguished from rulers or leaders. It is used in various contexts, including the assembly of people, the common folk, and specifically the people of Israel in the New Testament, as seen in Matthew 27:25 and Luke 2:10. The term can also denote the Christian community as the people of God, contrasting with non-believers.
λαός, -ov, ὁ, [(cf. Curtius § 535)]; Sept. more than fifteen hundred times for Dy; rarely for ‘42 and px); [fr. Hom. down]; people; 1. a people, tribe, nation, all those who are of the same stock and language: univ. of any people; joined with γλῶσσα, φυλή, ἔθνος, Rev. v. 9; vii. 9; x.11; xi. 9; xiii. 7 [Ree. om.]; xiv. 6; xvii. 15, (see γλῶσσα, 2); πάντες of λαοί, Lk. ii. 31; Ro. xv. 11; esp. of the people of Israel: Mt. iv. 23; xiii. 15; Mk. vii. 6; Lk. ii. 10; Jn. xi. 50 (where it alternates with ἔθνος) ; xviii. 14; Acts iii. 23; Heb. ii. 17; vii. 11, ete.; with Ἰσραήλ added, Acts iv. 10; distinguished fr. τοῖς ἔθνεσιν, Acts xxvi. 17, 23; Ro. xv. 10; the plur. λαοὶ Ἰσραήλ [R. V. the peoples of Is.] seems to be used of the tribes of the people (like oD), Gen. xlix. 10; Deut. xxxii. 8; Is. iii. 13, ete.) in Acts iv. 27 (where the plur. was apparently occasioned by Ps. ii. 1 in its…
Read the full entry →λαός. In the papyri λαοί is the regular term for ‘‘ natives,” “‘fellaheen.” Thus in P Petr II. 4(11)* (B.c. 255-4) we hear of a salt-tax imposed τοῖς ἐκ Κερκεήσιος λαοῖς, where the editor remarks, ‘‘an ancient and poetical form for Jeople found both in the LXX and in Papyri’’: cf. P Lille I. 168 (iii/B.C.) ἐπειδὴ καὶ ἀπεργάζονται οἱ λαοὶ Td κέρμα τοῦτο εἰς ἄριστον, ‘since the natives are working off (?) this small tax as well as they can,” P Par 631% (B.c. 164) (=P Petr III. p. 26) τοὺς πλείστους δὲ τῶν ἐν ταῖς κώμαις κατοικούντῶν λαῶν οἵ διὰ τὴν τῶν δεόντων σπάνιν ἐργατεύοντες πορίἵονται τὰ πρὸς τὸ ζῆν, ‘also most of the people inhabiting the villages, who, through lack of necessaries, supply themselves with the means of life by hard labour’? (Mahaffy), z}. 15. τῶν μὲν ταλαιπώρων λαῶν καὶ τῶν μαχίμων Kal τῶν ἄλλων ἀδυνατούντων φείσεσθε, ‘you must spare the miserable populace and the…
Read the full entry →λαός (laos) — a people.
λᾱός, ὁ,
Ionic dialect ληός [Refs 6th c.BC+] (variant{λαόν}, which is in all Mss. in [Refs 6th c.BC+]; Attic dialect λεώς, which is also used in [Refs 5th c.BC+] and in late Prose, as Foed.Byzantine cited in [Refs 5th c.BC+]
1. in [Refs 8th c.BC+] (λαοί) usually means men, i.e. soldiers, both of the whole army and smaller divisions, κριτὸς ἔγρετο λ. Ἀχαιῶν [Refs]; periphrastic, στρατὸς λαῶν[Refs]; mostly including both foot and horse, as [Refs]; but sometimes λαός denotes foot, as opposed to horse, [Refs]; also, a land army, opposed to a fleet, [Refs]; also, the common men, opposed to their leaders, [Refs]; but
2. in [Refs 8th c.BC+], almost always means men or people; as subjects of a prince, e.g. [Refs 8th c.BC+]; λαοὶ ἀγροιῶται country-folk, [Refs]; work-people, [Refs]; of sailors, [Refs…
λαός
laos
apparently a primary word; a people (in general; thus differing from
1218, which denotes one's own populace):--people.
see GREEK for 1218
λαός, οῦ, ὁ
n.m.
a people, the crowd
λαός λα_ός, οῦ, ionic ληός, attic λεώς: —, the people, both in sg. and pl., i. e.
in the warlike language of Il., the people or men of the army, soldiers; also a land-army, opp. to a fleet; the common men, opp. to their leaders
in the peaceful Od., men, people; so, ναυτικὸς λεώς seafaring folk, Aesch.; ὁ γεωργικὸς λεώς Ar.; ἀκούετε, λεῴ hear o people! the usual way of beginning proclamations at Athens, like our oyez! id. Ar.
in NTest. of Jews, and later of Christians, as opp. to heathens.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
143 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 142 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 929 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 ἀπέστειλε κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας.
μετʼ οὐ πολὺν δὲ χρόνον μεταναστὰς καὶ ἀπὸ ταύτης τῆς χώρας σὺν τῷ σφετέρῳ λαῷ εἰς τὴν τότε μὲν Χαναναίαν λεγομένην νῦν δὲ Ἰουδαίαν μετῴκησε καὶ οἱ ἀπʼ ἐκείνου πληθύσαντες, περὶ ὧν ἐν ἑτέρῳ λόγῳ διέξειμι τὰ ἱστορούμενα.
εἰς τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας, ὡς ἐν ἀκεραιοσύνῃ πιστεύσει ὁ λαός, ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ, προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα ὡς ἐπήλυτοι τῷ ἐκείνων νόμῳ.
τοῦ Ἀρσινοείτου νομοῦ. ἐδάνεισεν Ἀπύγχις πρεσβύτερος Στοτοήτιος νεωτέρου ὡς ἐτῶν κ οὐλὴ ἀντικνήμιον ἀριστερὸν Λαου … ε … ευς Πέρσῃ τῆς ἐπιγονῆς ὡς ἐτῶν πεντήκοντα οὐλὴ πήχει δεξιῷ καὶ
Σισευ … … … Ἁρπήκου Σις … … Σανσνεῦς … … … Β … λαων Β … … … … … … πεντευ … … … … … ορ
παρὰ τοῦ … ειρ … φιλοσόφου … λάῳ ἐξα … … τας ἀρχ … κοντα η … ἄνελθε