Acts 7:43 — Word Study
N1904καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
BSAAndkai You took upanalambanō▸ [carried with you, transported] theho tabernacleskēnē [tent, dwelling place] <the>ho of MolochMoloch△ [a false god, idol] andkai theho starastron [astral body, celestial being] of theho godtheos of yousu Rephan,Rhemphan, Rhaiphan△ [an Egyptian idol, false deity] theho imagestupos [images, figures] thathos, hē you madepoieō▸ [created, fashioned] to worshipproskuneō▸ [bow down to, reverence] them;autos andkai I will removemetoikizō▸ [deport, exile, banishment, forced migration] yousu beyondepekeina△ [on the other side of, farther than] Babylon.’Babulōn [a city]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἀνελάβετε | You took up | Verb, second aorist, active |
| τὴν | the | Article, accusative, singular |
| σκηνὴν | tabernacle | Noun, accusative, singular |
| τοῦ | <the> | Article, genitive, singular |
| Μολὸχ | of Moloch | Noun, proper name, indeclinable |
| καὶ | and | Conjunction |
| τὸ | the | Article, accusative, singular |
| ἄστρον | star | Noun, accusative, singular |
| τοῦ | of the | Article, genitive, singular |
| θεοῦ | god | Noun, genitive, singular |
| ὑμῶν | of you | Personal pronoun, second person, genitive |
| Ῥαιφάν, | Rephan, | Noun, proper name, indeclinable |
| τοὺς | the | Article, accusative, plural |
| τύπους | images | Noun, accusative, plural |
| οὓς | that | Relative pronoun, accusative, plural |
| ἐποιήσατε | you made | Verb, aorist, active |
| προσκυνεῖν | to worship | Verb, present, active |
| αὐτοῖς· | them; | Personal pronoun, dative, plural |
| καὶ | and | Conjunction |
| μετοικιῶ | I will remove | Verb, future, active |
| ὑμᾶς | you | Personal pronoun, second person, accusative |
| ἐπέκεινα | beyond | Adverb |
| Βαβυλῶνος.¶ | Babylon.’ | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have taken along the tabernacle of Molech and the star of your god Rephan, the idols you made to worship. Therefore I will send you into exile beyond Babylon.’ |
| KJV | Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. |
| ASV | And ye took up the tabernacle of Moloch, And the star of the god Rephan, The figures which ye made to worship them: And I will carry you away beyond Babylon. |
| YLT | and ye took up the tabernacle of Moloch, and the star of your god Remphan — the figures that ye made to bow before them, and I will remove your dwelling beyond Babylon. |
| WEB | You took up the tabernacle of Moloch, the star of your god Rephan, the figures which you made to worship, so I will carry you away beyond Babylon.’ |
| BBE | And you took up the tent of Moloch and the star of the god Rephan, images which you made to give worship to them: and I will take you away, farther than Babylon. |
Where they part company is μετοικιῶ — see How Translations Differ.
The sentence contains one main clause followed by two subordinate phrases that elaborate on the objects of their idolatry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἀναλαμβάνω
The sentence as the grammar sees it Open the tree ›
3 of 24 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 7:43
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 — Stephen's Speech Before the Sanhedringenerated
Acts 7:43 is part of Stephen's defense before the Jewish council, where he recounts Israel's history and their repeated disobedience to God. He emphasizes their worship of false gods, specifically Molech and Rephan, which led to God's judgment. This speech ultimately culminates in Stephen's martyrdom, as he challenges the leaders about their rejection of the Messiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 18:21 | You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD. |
| 2 | Leviticus 20:2–5 | “Tell the Israelites, ‘Any Israelite or foreigner living in Israel who gives any of his children to Molech must be put to death. The people of the land are to stone him. |
| 3 | 2 Kings 17:16–18 | They abandoned all the commandments of the LORD their God and made for themselves two cast idols of calves and an Asherah pole. They bowed down to all the host of heaven and served Baal. |
| 4 | 2 Kings 21:6 | He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger. |
| 5 | Exodus 20:4–5 | You shall not make for yourself an idol in the form of anything in the heavens above, on the earth below, or in the waters beneath. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — μετοικιῶ, metoikizōgenerated
The verb μετοικιῶ (*metoikizō*) means 'I will remove' or 'I will deport.' It indicates a future action of forcibly relocating a people, often in the context of exile. The parsing shows it as a first-person singular verb in the future tense, indicating that the speaker is asserting a decisive action.
In this context, Stephen warns that because of Israel's idolatry, they will face deportation beyond Babylon. This reflects the seriousness of their sins and the consequences that follow.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible (BSB) as 'I will send you into exile beyond Babylon.' The KJV and ASV also convey the same idea of being carried away, using 'I will carry you away beyond Babylon.'
However, the translations differ in their choice of words for μετοικιῶ. The BSB uses 'send you into exile,' while the YLT opts for 'I will remove your dwelling.' The NETB translates it as 'deport,' which emphasizes the forceful nature of the action.
Sentence Structuregenerated
The main verb in the verse is ἀνελάβετε, you took up, which governs the actions described in the verse. The structure includes multiple noun phrases detailing the objects of their idolatry, followed by a clause indicating the consequence of their actions.
The verse contains a series of noun phrases: 'the tabernacle of Molech,' 'the star of your god Rephan,' and 'the idols you made to worship,' which collectively illustrate the idolatrous practices of the Israelites.
Septuagint Backgroundgenerated
σκηνὴν refers to the 'tabernacle' and is used in the Septuagint to translate the Hebrew word for 'tent' or 'dwelling place.' It connects to the Israelites' worship practices and their historical context.
Μολὸχ is a direct reference to the idol worshipped by the Ammonites, which appears in the Septuagint as well, indicating the continuity of idolatrous practices from the Old Testament to the New.
In plain words — the whole versegenerated
Acts 7:43 recounts Stephen's accusation against the Israelites for taking up the worship of the false god Molech and the star of Rephan. He emphasizes that their idolatry will lead to their exile beyond Babylon, highlighting the consequences of their actions.
Frequently Asked Questionsgenerated
Stephen refers to the idol worship of Molech, which involved the Israelites sacrificing children, indicating their abandonment of the true God.
Rephan, associated with the planet Saturn, represents another false deity that the Israelites worshipped, emphasizing their idolatry.
Exile signifies God's judgment on Israel for their unfaithfulness and idolatry, serving as a warning of the consequences of turning away from Him.
This verse illustrates the ongoing theme of rejection of God and His messengers, culminating in Stephen's martyrdom and the early church's challenges.
Reflection Questionsgenerated
- What modern idols might distract me from worshiping God fully?
- In what ways can I ensure that my worship is directed towards the true God?
- How can I learn from Israel's history to avoid similar mistakes in my own faith journey?
- What does it mean for me to be exiled from God's presence due to my choices?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, addressing the themes of idolatry and judgment in Stephen's speech.
"Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan: images which ye made to worship them." The cause of sacrifices! "And I will carry you away beyond Babylon." Even the captivity, an impeachment of their wickedness!Early Church Fathers on Acts 7 →
And you took up the tabernacle of Moloch. Although, he says, you appeared to bring victims and sacrifices to the tabernacle of the Lord, yet in your whole intention of heart, you embraced the shrine of Moloch.Early Church Fathers on Acts 7 →
And the star of your god Remphan. You have forsaken (he says) the true and living God, and you have taken the star of Remphan, that is, your own creation, as God.Early Church Fathers on Acts 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 7:43 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, ye took up the tabernacle of Moloch,.... Sometimes called Molech, and sometimes Milcorn; it was the god of the Ammonites, and the same with Baal: the one signifies king, and the other lord; and
Read John Gill on Acts 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
Read Robert Jamieson on Acts 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTook up the tabernacle, on their shoulders, as they did the ark. Of Moloch; the idol of the children of Ammon, which the Israelites were especially forbidden to worship, 20:2 yet they did ordinarily worship him, and there was a high place built by Solomon for him, . The tabernacle of Moloch was either a chest or press in which that idol was put, or the chapels into which the worshippers of Moloch were admitted, according to the quality of the offering which they brought. Which of the planets they intended to honour hereby, whether the sun, or Mars, or Saturn, it matters not so much; any of these, or any other of their gods, might be called Moloch, taking the word appellatively. Remphan, in…
Read Matthew Poole on Acts 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. Ver. 43. Of your god Remphan] Amos 5:26, called Chiun. These are but various names of the same idol; the Hebrews calling it by one name, the Egyptians by another. See Selden de Diis Syris.
Read John Trapp on Acts 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(43) Ye took up the tabernacle of Moloch.—The verb implies the up-lifting of the tabernacle of Moloch, in the same manner as the ark was borne (Exodus 25:14; 1 Kings 2:26), as a sacred ensign in the march of the Israelites. The Hebrew word for “tabernacle” (Siccuth) is an unusual one, and may have been used as a proper name; the word rendered “Moloch,” being descriptive, Siccuth your king. The prohibition of the distinctive rite of Moloch worship in Leviticus 18:21; Leviticus 20:2, is, perhaps, in favour of the common rendering. In spite of this prohibition, however, it reappeared continually under the kings, both of Judah (2 Kings 16:3; 2 Kings 23:10; Jeremiah 7:31; Jeremiah 32:35) and…
Read Charles John Ellicott on Acts 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 43. Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them.] This is a literal translation of the place, as it stands in the Septuagint; but in the Hebrew text it stands thus: But ye have borne the tabernacle of your Molech, and Chiun, your images, the star of your god which ye made to yourselves. This is the simple version of the place, unless we should translate ונסאתם את סכות מלככם venasatem eth Siccuth malkekem, ye took SIKUTH your king, (instead of ye took up the tabernacle of your MOLEK,) as some have done. The place is indeed very obscure, and the two texts do not tend to cast light on each other. The rabbins say siccuth…
Read AdamClarke on Acts 7 →CambridgeThe Cambridge Bible for Schools and Colleges43. Yea, ye took up, &c.] Read, And ye took up. The conjunction is the ordinary copulative, and the thought is continuous, “Your hearts were after your idols, and ye took up their images,” more truly than my ark. In the Hebrew the word for “took up” is that regularly employed for the “bearing” the ark of the covenant.the tabernacle of Moloch] The Hebrew word which the LXX. have rendered tabernacle is not the usual form for that word. There is little doubt that it is intended for a proper name, Siccuth.and the star of your god Remphan [Rephan, the] figures which ye made to worship them] This clause differs widely from the Hebrew, which gives, “And Chiun your images, the star of your god…
Read Cambridge on Acts 7 →Albert Barnes1798–1870Barnes' Notes on the BibleYea, ye took up - That is, you bore, or you carried with you, for purposes of idolatrous worship.
Read Albert Barnes on Acts 7 →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
You have taken along the tabernacle of Molech and the star of your god Rephan, the idols you made to worship. Therefore I will send you into exile beyond Babylon.’
You took up the tabernacle of Moloch, the star of your god Rephan, the figures which you made to worship, so I will carry you away beyond Babylon.’
You have taken along the tabernacle of Molech and the star of your god Remphan, the idols you made to worship. Therefore I will send you into exile beyond Babylon.’
But you took along the tabernacle of Moloch and the star of the god Rephan, the images you made to worship, but I will deport you beyond Babylon*.’
Tyndale line
Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
And ye took up the tabernacle of Moloch, And the star of the god Rephan, The figures which ye made to worship them: And I will carry you away beyond Babylon.
And ye took up the tabernacle of Moloch, And the star of the god Rephan, The figures which ye made to worship them: And I will carry you away beyond Babylon.
Yes, ye took up the tabernacle of Moloch, and the star of your God Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
And ye tooke vp the tabernacle of Moloch, and the starre of your god Remphan, figures, which ye made to worship them: therefore I will carie you away beyond Babylon.
Strictly literal
Yea, ye took up the tent of Moloch, and the star of [your] god Remphan, the forms which ye made to do homage to them; and I will transport you beyond Babylon.
and ye took up the tabernacle of Moloch, and the star of your god Remphan — the figures that ye made to bow before them, and I will remove your dwelling beyond Babylon.
And you took up the dwelling place of Moloch, and the star of your god Remphan—the figures that you made to worship them, and I will remove your dwelling beyond Babylon.
You accepted the tabernacle of Molech and the star of the god Rephan, and the images that you made to worship them: and I will carry you away beyond Babylon.'
From the Latin
And you took unto you the tabernacle of Moloch, and the star of your god Rempham, figures which you made to adore them. And I will carry you away beyond Babylon.
Simplified
No, you carried the Tabernacle of the god Moloch and the image of the god Rephan's star, images that you made so you could worship them. So I will banish you in exile beyond Babylon.’
And you took up the tent of Moloch and the star of the god Rephan, images which you made to give worship to them: and I will take you away, farther than Babylon.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et suscepistis tabernaculum Moloch,/ et sidus dei vestri Rempham,/ figuras quas fecistis adorare eas :/ et transferam vos trans Babylonem.]
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܫܩܠܬܘܢ ܡܫܟܢܗ ܕܡܠܟܘܡ ܘܟܘܟܒܗ ܕܐܠܗܐ ܕܪܦܢ ܕܡܘܬܐ ܕܥܒܕܬܘܢ ܕܬܗܘܘܢ ܣܓܕܝܢ ܠܗܝܢ ܐܫܢܝܟܘܢ ܠܗܠ ܡܢ ܒܒܠ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
The standard critical text of the New Testament.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
The previous edition, still widely cited.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ — Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
The Society of Biblical Literature edition, freely licensed.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ — Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ — Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
An independent critical text built from the oldest witnesses then known.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
A recent critical edition following documentary evidence closely.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
The reading of the majority of surviving manuscripts.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὑμῶν of you | NA28, NA27, Tyn, TR, Byz | SBL, WH, Treg |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 7:43
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀναλαμβάνω (i.e., *analambano*) means 'to take up' or 'to raise.' It encompasses a variety of actions, such as taking something into one's hands, boarding a ship, or assuming a responsibility. In the New Testament, it appears in contexts like ascension (Mark 16:19) and receiving someone (Acts 20:13). The lexicons provide a consistent understanding of its usage without notable disagreement.
ἀνα-λαμβάνω ; 2 aor. ἀνέλαβον; 1 aor. pass. ἀνελήφθην (ἀνελήμφθην LT Tr WH; cf. W. p. 48 [B. 62 (54); Veitch (5. ν. λαμβάνω) ; see λαμβάνω, and 5. v. M, μ7); [fr. Hdt. down]; 1. to take up, raise: εἰς τὸν οὐρανόν, Mk. xvi. 19; Acts i. 11; x. 16, (Sept. 2 K. ii. 11); without case, Acts i. 2, 22; 1 Tim. iii. 16 [ef. W. 413 (385)], (Sir. xlviii. 9). 2. to take up (a thing in order to carry or use it): Acts viil.43; Eph. vi. 13,16. to take to one’s self: twa, in order to conduct him, Acts xxiii. 31; or as a companion, 2 Tim. iv. 11; or in Acts xx. 13 sq. to take up sc. into the ship.
ἀναλαμβάνω. Syll 329% (i/B.c.) ἀναλαβόντας τὰ ὅπλα, ‘taking up,” literally. P Tebt II. 2964 15 (a.p. 123) has the verb twice = ‘‘receive.” OG/S 383° (see under ἀνάλημψις) κόσμον Περσικῆς ἐσθῆτος ἀϊν]αλαμβάνων, uses it for the first investiture (with the sacred thread of Parsism, presumably : cf. on this inscr. the Hibbert Lectures, 1912, pp. 106-8). PSI 74° (iii/A.D.) ἀξιῷ ἀναλαβόντας παρ᾽ ἐμοῦ τὴν ὁμολογίαν ὑπογεγραμμένην. In P Lille I. 14° (B.c. 243-2) ἀνάλαβε δ᾽ [οὖν αἸὐτοῦ τὸν κλῆρον els τὸ βασιλικόν, and P Oxy III. 471% (ii/A.p.) τὴν οὐσίαν αὐτοῦ... ἀναλημφθῆναι (pw erased) κελεύεις, the verb has the meaning “‘ confiscate”: so Perg I. 249% (af. Schweizer Δ ἐγ p. 203). In P Oxy VI. 899%? (A.D. 200) ᾧ ἀνείλημπται ἐπιστολὴ τοῦ κρα[τίστου] δι[ο]ικητοῦ, the editors translate ‘‘to which is joined a letter of his highness the dicecetes,” and quote τὸ. 985 and BGU 1. 168% τοῖς ὑπομνήμασι…
Read the full entry →ἀναλαμβάνω (analambanō) — to take up.
ἀναλαμβάνω,
future -λήψομαι: Ionic dialect perfect infinitive passive -λελάμφθαι or -λελάφθαι[Refs 5th c.BC+], participle -λελαμμένος[Refs]:—take up, take into one's hands, τὸ παιδίον[Refs 5th c.BC+]; take on board ship,[Refs 5th c.BC+]; take up into heaven, in passive, [LXX+NT]: and generally, take with one, especially of troops, supplies, etc., [Refs 5th c.BC+]; participle ἀναλαβών often = with, ἄνδρας ἀναλαβὼν ἡγήσομαι[Refs 5th c.BC+]
__b suspend in a sling, [Refs 5th c.BC+]
__c metaphorically, take up, for the purpose of examining, [Refs 5th c.BC+]
2. receive, φιλοφρόνως ἀ.[Refs]; of women, ἀ. τὴν γονήν conceive, [Refs 1st c.AD+]
ἀναλαμβάνω
analambano
from 303 and 2983; to take up:--receive up, take (in, unto, up).
see GREEK for 303
see GREEK for 2983
ἀναλαμβάνω
v.
I take up, raise
ἀναλαμβάνω analambanō 13x
to take up, receive up, Mk. 16:19; to take up, carry, Acts 7:43; to take on board, Acts 20:13, 14; to take in company, Acts 23:31; 2 Tim. 4:11
ἀναλαμβάνω to take up, take into one's hands, Hdt.: to take on board ship, id. Hdt., Thuc.: generally, to take with one, Thuc.
to take up, for the purpose of examining or considering, Plat.
to take upon oneself, assume, τὴν προξενίαν Thuc., etc.
Mid. to take upon oneself, undertake, engage in, κίνδυνον, μάχην Hdt.
to learn by rote, Plut.
to get back, regain, recover, τὴν ἀρχήν Hdt., Xen.
to retrieve, make good, τὴν αἰτίην Hdt.; ἁμαρτίαν Soph.
to restore, repair, Hdt.; ἀν. ἑαυτόν to regain strength, revive, Thuc.
to take up again, resume, τὸν λόγον Hdt., Plat.: to recollect, Plut.
to pull short up, to check a horse, Xen.: ἀν. τὰς κύνας to call them back, id. Xen.
to gain quite over, win over, Ar.
Verb-2AAI-2P — Verb · second aorist · active · indicative · second person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: second Number: Plural
13 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 62 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
βούλεται γὰρ οὐχ ἑτέρωθέν ποθεν, ἀλλ’ ἐκ τῶν γεωργηθέντων εὐτοκίᾳ χρωμένων ἀνὰ πᾶν ἔτος τοὺς καρποὺς ἀναλαμβάνειν.
Λῶτος δὲ τοῦ θεοῦ τὴν μέλλουσαν ἀπώλειαν τῶν Σοδομιτῶν αὐτῷ φράσαντος ἀπαλλάσσεται τήν τε γυναῖκα καὶ τὰς θυγατέρας, δύο δὲ ἦσαν ἔτι παρθένοι, ἀναλαβών·
δικαιοσύνην διδάξας ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου καὶ εἰς τὸν ἅγιον τόπον ἀνελήμφθη, ὑπομονῆς γενόμενος μέγιστος ὑπογραμμός.
πυροῦ εἰς Εὐεργέτιδα … … … … α ἑτοῖμον πρὸς ἐμβολὴν τοῦ πυροῦ καὶ ἀναλαβόντες τὸν πυρὸν καὶ τὸν ὑπὸ τοῦ … … … ου συνπεμφθησόμενον ἐπίπλουν ἀποπλευσάτωσαν ἑαυτοῖς
ελειαν ἀφʼ οὗ δα … ἀνεγρ … … … πους ἔτους η ἀνελήμφθη κ … … … … καταχωρίσεται … ἀναγραφομένων τῶν ὑπογεγραμμένων … … ὑπόκειται τῶι
καὶ εἰκάδι τοῦ ἐνεστῶτος μηνὸς Σεβαστοῦ, καὶ γενόμενος ἐπὶ τῶν τοῦ Ἑρμοπολείτου ὅρμων καὶ ἀναλαβὼν καὶ παραλαβὼν τὸν ἄρακα ἀποπλευσάτω ἀνυπερθέτως μετὰ πάσης ἀσφαλείας, ἑαυτῷ παρεχόμενος ἐν τῷ ἀνάπλῳ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word σκηνή (*skēnē*) means a tent, booth, or tabernacle, often used in a religious context. It appears in the New Testament to refer to the Mosaic tabernacle (Hebrews 8:5) and metaphorically to the heavenly dwelling of God (Hebrews 8:2). The term can also denote a temporary dwelling or stage in theatrical contexts, reflecting its broader usage in ancient Greek literature.
σκηνή, -ῆς, ἡ
[in LXX chiefly for אֹהֶל, also for מִשְׁכָּן, סֻכָּה, etc. ;]
a tent, booth, tabernacle: Mt 17:4, Mk 9:5, Lk 9:33, He 11:9; αἱ αἰώνιοι σ., Lk 16:9; of the Mosaic tabernacle, He 8:5 9:2, 3, 6, 8, 21; σ. τ. μαρτυρίου, Ac 7:44; of its heavenly prototype, He 8:2 9:11, Re 13:6 15:5 21:3; of the temple, He 13:10; ἡ σ. τοῦ…
Read the full entry →σκηνή, -ῆς, ἡ, (fr. τ. ska ‘to cover’ ete.; cf. σκιά, σκόTos, etc.; Lat. casa, cassis, castrum; Eng. shade, ete.; Curtius §112; Wanitek p. 1054 sq.], fr. [Aeschy].], Soph. and Thue. down; Sept. chiefly for ni, often also for jaw, also for 71203 α lent, tabernacle, (made of green boughs, or skins, or other materials): Mt. xvii.4; Mk. ix.5; Lk. ix. 33; Heb. xi. 9; ai αἰώνιοι σκηναί (see αἰώ»mos, 3), Lk. xvi. 9 (et dabo iis tabernacula aeterna quae praeparaveram illis, 4 (5) Esdr. ii. 11); of that well known movable temple of God after the pattern οἵ which the temple at Jerusalem was subsequently built [ef. B.D. 5. v. Temple]: Heb. viii. 5; ix. 1 Rec.", 21; with τοῦ μαρτυρίου added (see μαρτύριον, ο. fin.), Acts vil. 44; the temple is called σκηνή in Heb. xiii. 10; σκηνὴ ἡ πρώτη, the front part of the tabernacle (and afterwards of the temple), the Holy place, Heb. ix. 2, 6, 8; of the Holy…
Read the full entry →σκηνή (skēnē) — tent.
σκην-ή,
Doric dialect σκᾱνά, ἡ (not in [Refs 8th c.BC+].
I. tent, booth, [Refs 5th c.BC+]; σκηνῆς ὕπαυλος[Refs 5th c.BC+]; τὰς σ. καταλύειν, διαλύειν, strike camp, [Refs 3rd c.BC+]; but also σ. μάλα ἰσχυρῶν ξύλων hut, [Refs 1st c.AD+]; booth in the marketplace, [Refs 5th c.BC+]: plural, camp, [Refs 5th c.BC+]
I.2. σκηνὰς ἐς ἱεράς to the holy tabernacle, [LXX+5th c.BC+]
II. stage-building as background for plays, [Refs 5th c.BC+]; τραγικὴ σ. a sort of πῆγμα, such as that from which the prologue of [Refs 5th c.BC+]
II.2. οἱ ἀπὸ τῆς σ. [ἥρωες] heroes represented on the stage, [Refs 4th c.BC+]; οἱ ἀπὸ σκηνῆς actors, players, opposed to χορός, [Refs 4th c.BC+]
σκηνή
skene
apparently akin to 4632 and 4639; a tent or cloth hut (literally or
figuratively):--habitation, tabernacle.
see GREEK for 4639
see GREEK for 4632
σκηνή, ῆς, ἡ
n.f.
a tent, tabernacle
σκηνή skēnē 20x
a tent, tabernacle; genr. any temporary dwelling; a tent, booth, Mt. 17:4; Heb. 11:9; the tabernacle of the covenant, Heb. 8:5; 9:1, 21; 13:10; allegor. the celestial or true tabernacle, Heb. 8:2; 9:11; a division or compartment of the tabernacle, Heb. 9:2, 3, 6; a small portable tent or shrine, Acts 7:43; an abode or seat of a lineage, Acts 15:16; a mansion, habitation, abode, dwelling, Lk. 16:9; Read the full entry →
σκηνή σκηνη, ἡ,
a covered place, a tent, Hdt., Soph., etc.: —in pl. a camp, Lat. castra, Aesch., Xen.
generally, a dwelling-place, house, temple, Eur.
a wooden stage for actors, Plat.:—in the regular theatre, the σκηνή was a wall at the back of the stage, with doors for entrance and exit; the stage (in our sense) was προσκήνιον or λογεῖον, the sides or wings παρασκήνια, and the wall under the stage, fronting the orchestra, ὑποσκήνια.
οἱ ἀπὸ σκηνῆς, the actors, players, Dem.
τὸ ἐπὶ σκηνῆς μέρος that which is actually represented on the stage, Arist.; τὰ ἀπὸ τῆς σκηνῆς (sc. ᾁσματα), odes sung on the stage, id. Arist.
metaph. stage-effect, unreality, σκηνὴ πᾶς ὁ βίος "all the world's a stage, " Anth.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
tab'-er-na-k'l ('ohel mo`edh "tent of meeting," mishkan, "dwelling"; skene):
A. STRUCTURE AND HISTORY
I. INTRODUCTORY
1. Earlier "Tent of Meeting"
2. A Stage in Revelation
3. The Tabernacle Proper
II. STRUCTURE
1. The Enclosure or Court
2. Structure, Divisions and Furniture of the Tabernacle
(1) Coverings of the Tabernacle (Exodus 26:1-14; 36:8-19)
(a) Tabernacle Covering Proper
(b) Tent Covering
(c) Protective Covering
(2) Framework and Divisions of the Tabernacle (Exodus 26:15-37; 36:20-38)
Arrangement of Coverings
(3) Furniture of the Sanctuary
(a) The Table of Shewbread
(b) The Candlestick (Lampstand)
(c) The Altar of Incense
III. HISTORY
1. Removal from Sinai
2. Sojourn at Kadesh
3. Settlement in Canaan
4. Destruction of Shiloh
5. Delocalization of Worship
6. Nob and Gibeon
7. Restoration of the Ark
Tabernacle
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., “Siccuth”).
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.
(4.) The sacred tent (Heb. mishkan, “the dwelling-place”); the movable tent-temple which Moses erected for the service of God, according to the “pattern” which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called “the tabernacle of the congregation,” rather “of meeting”, i.e., where God…
The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and "found a place" for the abode of God. During the forty days of Moses’ first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. (Exodus 25:9,40; 26:30; 39:32,42,43; Numbers 8:4; Acts 7:44;
A tent, booth, pavilion, or temporary dwelling. For its general meaning and uses, see TENT. In the Scriptures it is employed more particularly of the tent made by Moses at the command of God, for the place of religious worship of the Hebrews, before the building of the temple. The directions of God, and the account of the execution of them, are contained in Ex 25:1-40, and the following chapters. This is usually called the tabernacle of the congregation, or tent of assembly, and sometimes the tabernacle of the testimony.
The tabernacle was of an oblong rectangular form, thirty cubits long, ten broad, and ten in height, Ex 26.15-30; 36.20-30; that is, about fifty-five feet long, eighteen broad, and eighteen high. The two sides and the western end were formed of boards of shittim wood, overlaid with thin plates of gold, and fixed in…
21 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 20 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 276 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.
διὰ τοῦτο καὶ „Μωυσῆς ἔξω τῆς παρεμβολῆς πήγνυσι τὴν ἑαυτοῦ σκηνήν, μακρὰν ἀπὸ τῆς παρεμβολῆς, καὶ ἐκλήθη σκηνὴ μαρτυρίου“ (Exod.
τούτων Ἰώβηλος μὲν ἐξ Ἄδας γεγονὼς σκηνὰς ἐπήξατο καὶ προβατείαν ἠγάπησεν, Ἰούβαλος δέ, ὁμομήτριος δʼ ἦν αὐτῷ, μουσικὴν ἤσκησε καὶ ψαλτήρια καὶ κιθάρας ἐπενόησεν, Ἰουβῆλος δὲ τῶν ἐκ τῆς ἑτέρας γεγονότων ἰσχύι πάντας ὑπερβαλὼν τὰ πολεμικὰ διαπρεπῶς…
ἐκεῖνος γάρ, ζήλου ἐμπεσόντος περὶ τῆς ἱερωσύνης καὶ στασιαζουσῶν τῶν φυλῶν, ὁποία αὐτῶν εἴη τῷ ἐνδόξῳ ὀνόματι κεκοσμημένη, ἐκέλευσεν τοὺς δώδεκα φυλάρχους προσενεγκεῖν αὐτῷ ῥάβδους ἐπιγεγραμμένας ἑκάστης φυλῆς κατ̓ ὄνομα: καὶ λαβὼν αὐτὰς ἔδησεν καὶ…
αρ … … ινα ξϛ· τόν δὲ τόμιον οὐκ ἔλαβον· ἐστέγασται εἰς τὴν σκηνὴν τοῦ πλοίου ἰτέινα ξύλα δ· γράφεις δέ μοι παραλαβεῖν ε ὥστʼ ἔλαβον καὶ ἐλάινα
Κασυλλᾶς Ψόϊτος νεωτέρου μητρὸς Θαήσιος ἐτῶν λε ἀπὸ τῆς αὐτῆς. εἰς δὲ τὸν κατὰ Σκηνὰς ὄντα η πύργον Φθάϋς Ἁρποκρᾶτος Πετεθύμιος μητρὸς Τιαθρήους ἐτῶν μ ἀπὸ Ῥιση. ἔτους κδ
Βουκόλια, τοῦτʼ ἐστιν τιοθεις . ὅταν λάβῃς ταύτην τὴν ἐπιστολήν, γενοῦ μετὰ Λονγείνου εἰς Σκηνὰς Μάνδρας πρὸς Βησαρίωνα τὸν ἐμὸν φίλον, ὡς καὶ σὺ ἐπίστασαι αὐτόν. ἔχω ἐν Ἀλεξανδρείᾳ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Μολόχ (i.e. Moloch) refers to the idol of the Ammonites, associated with the sacrifice of children. It is derived from a Hebrew root meaning 'king' but is vocalized to imply 'shame.' The New Testament mentions Moloch in Acts 7:43, where it is linked to idolatry and condemned practices.
Μολόχ, ὁ, indecl. (Heb. מֹלֶךְ, prop. מֶלֶךְ, King, but vocalized to read בֺּשֶׁת, shame, of. Βάαλ, and v. DB, iii, 415 f.),
Moloch, the god of the Ammonites: Ac 7:43(LXX).†
Μολόχ, ὁ, (Hebr. 70, 0570, also D392; cf. Gesenius, Thes. ii. p. 794 sq-), indecl., Moloch, name of the idolgod of the Ammonites, to which human victims, particularly young children, were offered in sacrifice. According to the description in the Jalkut ({Rashi (vulg. Jarchi)] on Jer. vii. [31]), its image was a hollow brazen figure, with the head of an ox, and outstretched human little ones placed in its arms to be slowly burned, while to prevent their parents from hearing their dying cries the sacrificing-priests beat drums (see γέεννα) : Acts vii43 fr. Am. ν. 26 Sept., where Hebr. 03399, which ought to have been translated βασιλέως ὑμῶν, i. 6. of your idol. Cf. Win. RWB. 5. v. Moloch; J. G. Miiller in Herzog ix. 714 sq.; Merz in Schenkel v. 194 sq.; [BB.DD. s. v. Molech, Moloch; W. Robertson Smith in Encye. Brit. ed. 9, s. v.; Baudissin, Jahve et Moloch ete. and esp. in Herzog 2 vol.…
Read the full entry →Μολόχ (Moloch) — Moloch.
Μολόχ, ὁ indecl. (Heb. מֶלֶךְ, prop. מֶלֶךְ King, but vocalized to read בֺּשֶׁת, shame, of. Βάαλ, and see DB, iii, 415 f.),
Moloch, the god of the Ammonites : Act.7:43 (LXX).†
(From Abbott-Smith. LSJ has no entry)
Μολόχ
Moloch
of Hebrew origin (4432); Moloch (i.e. Molek), an idol:--Moloch.
see HEBREW for 04432
Μολόχ, ὁ
Prop.n.
Moloch
Μολόχ Moloch 1x
Moloch, pr. name, indecl., Acts 7:43*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
mo'-lok: A deity of the Ammonites, like the planet Saturn, a representative of the sun-god in the particular aspect of a god of time.
See ASTROLOGY, 8; MOLECH.
Moloch
King, the name of the national god of the Ammonites, to whom children were sacrificed by fire. He was the consuming and destroying and also at the same time the purifying fire. In Amos 5:26, “your Moloch” of the Authorized Version is “your king” in the Revised Version (comp. Acts 7:43). Solomon (1 Kings 11:7) erected a high place for this idol on the Mount of Olives, and from that time till the days of Josiah his worship continued (2 Kings 23:10, 13). In the days of Jehoahaz it was partially restored, but after the Captivity wholly disappeared. He is also called Molech (Lev. 18:21; 20:2-5, etc.), Milcom (
The same as Molech. MOLECH
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἄστρον (i.e., *astron*) means 'star' and is often used in the plural to refer to 'the stars.' It can denote a constellation or a notable single star, with references found in the New Testament (e.g., Luke 21:25, Acts 27:20, Hebrews 11:12). The lexicons suggest it is synonymous with ἀστήρ (i.e., *astēr*), though ἀστήρ appears more frequently in the New Testament.
ἄστρον, -ov, τό, [(see ἀστήρ init.), fr. Hom.down]; 1. a group of stars, a constellation ; but not infreq. also 2. i.q. ἀστήρ a star: Lk. xxi. 25; Acts xxvii. 20; Heb. xi. 12; the image of a star, Acts vii. 43.
ἄστρον. In P Hib I. 2731 8. (a calendar, B.c. 301-240) χρῶνt[at] ταῖς κατὰ σελήνη[ν] ἡμέραις of ἀστρολό γοι] Kal of tepoypapparelis] πρὸς τὰς δόσεις καὶ ἀ[να]τολὰς τῶν ἄστρω[ν], ‘‘the astronomers and sacred scribes use the lunar days for the settings and risings of the stars” (Edd.): cf. ὅδ δ, οὐθὲν πα[ραλἸλάσσοντες ἐπ᾽ ἄστρω[ι] ἢ Sivovre ἢ ἀνατ[έλΊλοντι, ‘‘ without alterations owing to the setting or rising of a star” (zd.). From the Adrumetum tablet (Wiinsch 4, no. 57), on which Deissmann has written in BS, pp. 271 ff., we may quote ὁρκίζω oe τὸν φωστῆρα καὶ ἄστρα ἐν οὐρανῷ ποιήσαντα διὰ φωνῆς προστάγματος. Deissmann compared Gen 115: ; since there we have ἀστέρας, the substitution of ἄστρα suggests the suspicion that the simpler 2nd dec]. noun was beginning to be preferred in the vernacular. (Both, however, figure in MGr, and ἀστήρ is more often found in NT.) Add P Grenf.I. 18…
Read the full entry →ἄστρον (astron) — star.
ἄστρον, τό,
mostly in plural, the stars, [Refs 8th c.BC+]; τοῦ κατ᾽ ἄστρα Ζηνός, ={τοῦ ἐν οὐρανῷ}, [Refs 5th c.BC+]; ἄστρων εὐφρόνη, ={εὐφρ. ἀστερόεσσα}, [Refs] probable reading in [Refs 7th c.BC+]; περὶ τὸ ἄ. in the dog-days, [Refs 5th c.BC+]; poetry of the sun, [Refs 5th c.BC+]: seldom of any common star, [Refs 4th c.BC+]; of the fixed stars, [Refs 4th c.BC+]; ἄστρα πλανητά, opposed to ἀπλανῆ, [Refs 5th c.BC+]; opposed to ἐνδεδεμένα, [Refs 4th c.BC+]; opposed to ἀστέρες, [Refs 2nd c.AD+]; ἐπὶ τοῖς ἄστροις at the times of the stars' rising or setting, [Refs 5th c.BC+]; ἄστροις σημαίνεσθαι, τεκμαίρεσθαι, guide oneself by the stars, [Refs 2nd c.AD+]; ἄστροις τὸ λοιπὸν ἐκμετρούμενος χθόνα knowing its place only by the stars, [Refs 5th…
Read the full entry →ἄστρον
astron
neuter from 792; properly, a constellation; put for a single star
(natural or artificial):--star.
see GREEK for 792
ἄστρον, ου, τό
n.n.
a star
ἄστρον astron 4x
a constellation; a star, Lk. 21:25; Acts 7:43; 27:20; Heb. 11:12*
ἄστρον mostly in pl. the stars, Hom., attic; in sg., mostly of Sirius, Xen., etc.; cf. ἀστήρ.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
Under the name of stars, the Hebrew comprehended all the constellations, planets, and heavenly luminaries, except the sun and moon. The psalmist, to exalt the power and omniscience of God, says, "He telleth the number of the stars; he calleth them all by their names," Ps 147:4; God being described as a king taking a review of his army, and knowing the name of every one of his soldiers. Christ is called "the Morning Star," which is the brightest of the heavenly train, and ushers in the day, Re 22:16. Compare Nu 24:17. To express increase and multiplication, Scripture uses the similitude of the stars of heaven, or of the sands of the sea, Ge 15:5 22:17 26:4
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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 22 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
τῇ τετάρτῃ δὲ διακοσμεῖ τὸν οὐρανὸν ἡλίῳ καὶ σελήνῃ καὶ τοῖς ἄλλοις ἄστροις κινήσεις αὐτοῖς ἐπιστείλας καὶ δρόμους, οἷς ἂν αἱ τῶν ὡρῶν περιφοραὶ σημαίνοιντο.
ἀστὴρ ἐν οὐρανῷ ἔλαμψεν ὑπὲρ πάντας τοὺς ἀστέρας, καὶ τὸ φῶς αὐτοῦ ἀνεκλάλητον ἦν καὶ ξενισμὸν παρεῖχεν ἡ καινότης αὐτοῦ, τὰ δὲ λοιπὰ πάντα ἄστρα ἅμα ἡλίῳ καὶ σελήνῃ χορὸς ἐγένετο τῷ ἀστέρι, αὐτὸς δὲ ἦν ὑπερβάλλων τὸ φῶς αὐτοῦ ὑπὲρ πάντα: ταραχή τε…
ᾧ λειτουργήσω ὑμῖν κατὰ μῆνα ἐνάτῃ καὶ δεκάτῃ καὶ Εἰσίοις ἡμέρας δύο καὶ τοῖς ἄστροις Ἥρας τρεῖς , καὶ ἐφʼ ᾧ ἐάν μου χρείαν ἔχητε παρʼ ἡμέραν δώσετέ μοι
ζῷον … αστρον μικρὸν νέον … κοντὸς ξύλινος νέος … χαλάδριον παλαιὸν … κόπανον μικρὸν νέον
τῷ καιρῷ τῶν περσικῶν πάλιν μίαν διὰ μιᾶς περσικὰ τεσσαράκοντα καὶ τῷ καιρῷ τῶν ἄστρων περσικὰ διακόσια καὶ πεπόνια τέσσαρα καὶ εἰς ἀπεργασίαν ξοΐδα μίαν τιμῆς κερατίων λιτῶν ἓξ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word Ῥαιφάν (transliterated as Rhaiphan or Rephan) refers to an Egyptian idol, associated with Saturn. It appears in the New Testament in Acts 7:43, where it is linked to a Hebrew term from Amos 5:26. Lexicons note variations in spelling and some debate whether it signifies a name or an appellative meaning 'stand' or 'statue'.
Ῥεμφάν, Ῥεφάς, v.s. Ῥομφά.
Ῥεμφάν (RG), or Ῥεφάν (L Tr), or ‘Poudav (T), [or “Ῥομφά WH, see their App. on Acts as below], Remphan [so A.V.], or Rephan [so R.V.], Romphan, [or Rompha}, a Coptic pr. name of Saturn: Acts vii. 43, fr. Amos ν. 26 where the Sept. render by ‘Pasay [or “Pedav] the Hebr. }3°3, thought by many to be equiv. to the Syriac - μὰ - 5 “Ὁ - . ob, and the Arabic ἢ, ζ΄ designations of Saturn; but by others regarded as an appellative, signifying ‘stand,’ ‘ pedestal’ (Germ. Geritst; so Hitzig), or ‘statue’ (so Gesenmius), formed from 35 after the analogy of such forms as p33M, 913, ete. Cf. Win. RWB. 5. v. Saturn; Gesenius, Thes. p. 669°; J. G. Miiller in Herzog xii. 736; Merz in Schenkel i. p. 516 sq.; Schrader in Riehm p. 234; [Baudissin in Herzog ed. 2 8. v. Saturn, and reff. there given; B. D. 5. v. Remphan].
Ῥεφάν, Ῥαιφάν, Ῥομφά, Ῥεμφάν (Rhemphan, Rhaiphan) — Rephan.
Ῥεμφάν, Ῥεφάς, see: Ῥομφά.
Ῥομφά (-άν, T; Ῥεφάν, LTr.; Ῥεμφάν, Rec.; see WH, App., 92),
[in LXX: Amo.5:26 (Ῥαιμφάν or Ῥεφάν, Heb. כִּיּוּן)* ;]
Rompha, Rephan (RV), one of the names of Seb, the Egyptian Saturn: Act.7:43 (LXX).†
(From Abbott-Smith. LSJ has no entry)
ΡJομφά ΡJαιφάν
Rhemphan
by incorrect transliteration for a word of Hebrew origin (3594);
Remphan (i.e. Kijun), an Egyptian idol:--Remphan.
see HEBREW for 03594
Ῥεμφάν, ὁ
Prop.n.
Rephan, Saturn
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
re'-fan: A name for Chiun, the planet Saturn.
See ASTROLOGY, 7; CHIUN.
the reading, in the Revised Version, for Remphan, (Acts 7:43)
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The 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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
τύπος is derived from the verb τύπτω and generally refers to a mark or impression made by a blow. It encompasses meanings such as a figure, model, or example, and is used in both ethical and doctrinal contexts in the New Testament. Notably, it can signify a type or foreshadowing of future events or persons, as seen in Romans 5:14. The lexicons agree on its broad application, but specific nuances may vary.
τύπος, -ου, ὁ
(< τύπτω),
[in LXX: Ex 25:39 (40) (תַּבְנִית), Am 5:26 (צֶלֶם), III Mac 3:30, IV Mac 6:19 * ;]
the mark of a blow: τῶν ἥλων, Jo 20:25.
An impression, impress, the stamp made by a die; hence, a figure, image: Ac 7:43 (LXX).
form (Plat.): Ro 6:17; the sense or substance of a letter (III Mac, l.c.), Ac 23:25.
τύπος, -ov, ὁ, (τύπτω). fr. [Aeschyl. and] Hdt. down; 2 Τύριος 1. the mark of a stroke or blow; print: τῶν ἥλων, Jn. xx. 25%, 25” [where LT Trmrg. τόπον], (Athen. 13 p. 585 ο. Tous τύπους τῶν πληγῶν ἰδοῦσα). 2. a figure formed hy a blow or impression; hence univ. a figure, image: of the images of the gods, Acts vii. 43 (Amos v. 26; Joseph. antt. 1, 19,11; 15, 9,5). (Cf. κύριοι τύπος θεοῦ, Barn. ep. 19, 7; ‘ Teaching’ 4, 11.] 3. form: διδαxis, i. e. the teaching which embodies the sum and substance of religion and represents it to the mind, Ro. vi. 17; i. q. manner of writing, the contents and form of a letter, Acts xxiii. 25 (3 Mace. iii. 30). 4. an example ; a. in the technical sense, viz. the pattern in conformity to which a thing must be made: Acts vii. 445 Heb. viii. 5, (Ex. xxv. 40). B. in an ethical sense, a dissuasive example, pattern of warning: plur. of ruinous events which…
Read the full entry →τύπος, from meaning originally the ‘‘mark” of a blow (cf. Jn 2075), came to denote the “stamp” or the “figure” which a stamp bears, and hence ‘‘ pattern,” ‘* model,”’ and finally ‘‘type” in the Biblical sense of a person or event prefiguring someone or something in the future (cf. Zz V. vi. p. 377 ff.). The word has equally varied meanings in the papyri. The following may serve as illustrations—ἔ (1) “pattern”: P Tebt II. 34275 (late ii/a.p.) κοῦφα ἀρεστὰ τύπῳ TH προκί(ειμένῳ), pots in good order of the aforesaid pattern,” and P Lond 112248 (ς. a.p. 254-268) (Ξ: 11. p. 211, P Flor 11. 187*) τὸν τύπον τὸν τοῦ ἐλαιουργοῦ π[α]ράδος, if the word is read correctly (see the editor's note). Ἵ See also P Lond 19178 (c. A.D. 330-340) ὅπως ἐφάρῃς τὰς Xipds σίου πρὸς τὸν δεσπότην θαιὸν ὡς τοίπως (1. τύπος) σταυρῶ, “that you may lift up your hands to our Master God, in the semblance of a cross’’…
Read the full entry →τύπος (tupos) — mark/example.
τύπ-ος [ῠ], ὁ,
(τύπτω) blow, τ. ἀντίτυπος Oracle texts cited in [Refs 5th c.BC+]; beat of horses' hoofs, variant for{κτὺπος} in [Refs 5th c.BC+]
II. the effect of a blow or of pressure:
II.1. impression of a seal, τύποι σφενδόνης χρυσηλάτου [Refs 5th c.BC+]; stamp on a coin, τὰ ἀκριβῆ τὸν τ. [Refs 2nd c.BC+] “*Mens.” 60, [Refs 5th c.AD+] see entry {Κυζικηνοι στατῆρες}; on a branding-iron, ὄ τ. τοῦ καυτῆρος ἔστω ἀλώπηξ ἢ πίθηκος [Refs 2nd c.AD+]: generally, print, impression, χύτρας τύπον ἀρθείσης ἐν σποδῷ μὴ ἀπολιπεῖν, ἀλλὰ συγχεῖν [Refs 1st c.AD+]; στίβου γ᾽ οὐδεὶς τ. no footprint, [Refs 5th c.BC+]; ὡς ἡδὺς ἐν πόρπακι σὸς (i.e. τοῦ βραχίονος) κεῖται τύπος thy imprint, (O arm), [Refs 5th c.BC+]; τ. ὀδόντων imprint of teeth, [Refs]; print, βάλω τὸν δάκτυλόν μου εἰς τὸν τ. τῶν ἥλων [NT+2nd…
τύπος
tupos
from 5180; a die (as struck), i.e. (by implication) a stamp or scar;
by analogy, a shape, i.e. a statue, (figuratively) style or
resemblance; specially, a sampler ("type"), i.e. a model (for
imitation) or instance (for warning):--en-(ex-)ample, fashion, figure,
form, manner, pattern, print.
see GREEK for 5180
τύπος, ου, ὁ
n.m.
a figure, model, type
τυπικῶς typikōs 1x
figuratively, typically, 1 Cor. 10:11*
τύπος τύ^πος, ὁ, τύπτω a blow, Orac. ap. Hdt.
the effect of a blow, the print or impress of a seal, Eur.; στίβου τύπος the print of a footstep, Soph.:— τύποι marks, letters, Plat.:— ὁ τ. τῶν ἵππων the sound of their tread, Xen.
anything wrought of metal or stone, in pl. figures worked in relief, Hdt., Eur.:—then, simply, a figure, image, statue, Hdt., Eur.
τύπος τινός a man's form, i. e. himself, Ἱππομέδοντος τ. Aesch.; βραχιόνων τ. ῀ βραχίονες, Eur.
general form or character, the type or model of a thing, Plat.:— an example, NTest.
an outline, sketch, draught, Plat.; so, τύπῳ, ἐν τύπῳ in outline, in general, id. Plat.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
im'-aj-iz (tselem; eikon):
1. Definition
2. Origin
3. Historical Beginnings and Early Developments
4. Bible References and Palestinian Customs
5. Most Important Technical Terms
(1) Matstsebhah ("pillar")
(2) 'Asherah ("grove")
(3) Chamman ("sun-image")
6. Obscure Bible References
(1) Golden Calf
Jeroboam's Calves
(2) Brazen Serpent
(3) Teraphim
(4) Image of Jealousy
(5) Chambers of Imagery
(6) 'Ephod
LITERATURE
1. Definition:
Images, as used here, are visible representations of supposedly supernatural or divine beings or powers. They may be
(1) themselves objects of worship,
(2) pictures, embodiments or dwelling-places (temple, ark, pillar, priests) of deities worshipped,
(3) empowered instruments (amulets, charms, etc.) of object or objects worshipped,
(4) pictures or symbols of deities reverenced though not worshipped.
15 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 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
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
οὐ γὰρ ἐπιχώριος ἡμῖν ὁ τοιοῦτος αὐτῶν τύπος, ἀλλʼ ἕν τε αὐτῶν σχῆμα καὶ τελευτὴ μία, Νῶχός τέ τοι Νῶε καλεῖται καὶ τοῦτον τὸν τύπον ἐπὶ παντὸς τηρεῖ σχήματος.
ἐπεὶ οὖν ἀνακαινίσας ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν, ἐποίησεν ἡμᾶς ἄλλον τύπον, ὡς παιδίων ἔχειν τὴν ψυχήν, ὡς ἂν δὴ ἀναπλάσσοντος αὐτοῦ ἡμᾶς.
συνήλιξα ἐν τῇ ἐπιστολῇ χειρόγραφα τὸ μὲν Εὐδαίμονος Ἀπολλωνίου δραχμὰς Αφκη, τὸ δὲ ἕτερον τύπον ἔχον ἐπιθήκης δραχμὰς Βρξγ. δώσεις Παυσᾶτι Ἀλιοῦτος ἀπὸ τοῦ ἐμοῦ λόγου δραχμὰς τρισχιλίας λαβὼν
Ζηνοδώρου ἐλαιουργὸς Γεμέλλου Μύρου ἐπὶ τὸ Πετεσούχου ἄγραφον εἶδος τοῦ ἑνὸς καὶ ἑκάστου ἐγκλήματος τύπους ἐκλεκτικὰ κατὰ στρατηγοῦ
Ἡρακλείδης Ἡρωνείνῳ τῶι πατρὶ χαίρειν. τὸν τύπον τὸν τοῦ ἐλαιουργοῦ παράδος Ἀμεσύσῳ τῷ βαδιστηλάτῃ συντιμήσας αὐτὸν καὶ ὁρίσας τὴν τιμὴν εἰς
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-APM — Relative pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
R-APM Part of Speech: Relative pronoun Case: Accusative Number: Plural Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-AAI-2P — Verb · aorist · active · indicative · second person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: second Number: Plural
579 occurrences in the New Testament, rendered 194 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 566 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 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
προσκυνέω is built from the components for 'toward' and 'to kiss,' indicating an act of reverence or worship, often involving prostration. It encompasses both divine worship and homage to human superiors, appearing frequently in the New Testament, such as in Matthew 2:2 and John 4:20. The lexicons agree on its primary meaning of worship, with no significant disagreements noted.
προσ-κυνέω, -ῶ
(< κυνέω, to kiss),
[in LXX chiefly for שׁחה hith.;]
to make obeisance, do reverence to, worship;
prop. (as in cl., of the gods: Hdt., Æsch., Plat., al.), of God, Christ and supra-mundane beings: absol., Jo 4:20 12:20, Ac 8:27 24:11, He 11:21 (Westc., in l.), Re 11:1; πίπτειν καὶ π., Re 5:14; c. dat. (of the significance of this constr. as compared with the usual cl., c. acc., v. Abbott, JG, 78 f.; JV, 133 ff.), Jo 4:21, 23, Ac 7:43, I Co 14:25, He 1:6,
προσ-κυνέω, -@; impf. προσεκύνουν ; fut. προσκυνήσω ; 1 aor. προσεκύνησα; fr. Aeschyl. and Hdt. down; Sept. very often for AINAWT (to prostrate one’s self) ; prop. to kiss the hand to (towards) one, in token of reverence : Hdt. 1, 134; [ef. K. 1. Hermann, Gottesdienstl. Alterthiimer d. Griech. § 21; esp. Hoelemann, Die bibl. Gestalt. ἃ. Anbetung in his ‘ Bibelstudien’ i. 106 sqq.]; hence among the Orientals, esp. the Persians, fo fall upon the knees and touch the ground with the forehead as an expression of profound reverence, [fo make a ‘salam’; Lat. veneror (Nep. Conon. 3, 3), adoro (Plin. h. n. 28, δ, 25; Suet. Vitell. 2); hence in the N. T. by kneeling or prostration to do homage (to one) or make obeisance, whether in order to express respect or to make supplication. It is used a. of homage shown to men of superior rank: absol., Mt. xx. 20 (the Jewish high-priests are spoken of in…
Read the full entry →προσκυνέω, “do obeisance ἴο,᾿᾿ “‘ worship,” used generally of a god, as P Flor III. 332" (i/ia.D.) καὶ οὔϊτε ἐλουσάμην [οὔ]τε προσεκύνησα θεοὺς φοβουμένη σου Td μετέωρον. In Ptolemaic inscrr. the verb is construed with the acc., never the dat., as often in the NT (see Proleg., p. 64), e.g. OG/S 184° (i/B.C.) προσκεκύνηκα τὴν μεγίστην θεὰν κυρίαν Σώτειραν Ἶσιν. P Giss I. 115 (a.p. 118) (= Chrest. I. p. 527) ἐπ--εξὶ ἐγὼ ob πάρειμει προσκυνῆσαί σε τὸν τιμιώτατον, 20. 171} (a slave to her master—time of Hadrian) (= Chres¢. I. p. 566) ὥφελον ci ἐδυνάμεθα πέτασθαι καὶ ἐλθεῖν kal προσκυνῆσαί σε, BGU II. 42315 (ii/a.pD.) (= Selections, p. 91) ἵνα σου προσκυνήσω τὴν Xépay, and P Tebt II. 286%% (a.p.…
Read the full entry →προσκυνέω (proskuneō) — to worship.
προσκῠν-έω,
future -ήσω[Refs 6th c.BC+]: aorist προσεκύνησα [Refs 5th c.BC+], infinitive -κύσαι [Refs], participle -κύσας [Refs]: perfect -κεκύνηκα[LXX+1st c.BC+]:—passive, present infinitive προσκυνεῖσθαι [Refs 5th c.BC+]: aorist προσεκυνήθην [Refs 2nd c.AD+]:— make obeisance to the gods or their images, fall down and worship, with accusative, [Refs 5th c.BC+], of deprecating the wrath of Nemesis, [Refs 5th c.BC+]; of sacred places, do reverence to, πατρῷα ἕδη θεῶν [Refs 5th c.BC+]
2. especially of the Oriental fashion of prostrating oneself before kings and superiors, absolutely, [Refs 5th c.BC+] make obeisance to him, [Refs]; προσκυνεῖν διδάσκονται τὸν βασιλέα [οἱ ἐλέφαντες] [Refs 4th c.BC+]; προσπίπτων π. [Refs 5th c.BC+]; προσκυνῶ σ᾽, ἄναξ…
προσκυνέω
proskuneo
from 4314 and a probable derivative of 2965 (meaning to kiss, like a
dog licking his master's hand); to fawn or crouch to, i.e. (literally
or figuratively) prostrate oneself in homage (do reverence to,
adore):--worship.
see GREEK for 4314
see GREEK for 2965
προσκυνέω
v.
I worship
προσκυνέω fut. -ήσω aor1 -εκύνησα poet. -έκυ^σα imperat. πρόσκυσον inf. -κύσαι part. -κύσας perf. -κεκύνηκα Plut.:— to make obeisance to the gods, fall down and worship, to worship, adore, c. acc., Hdt., Aesch., etc.:—proverb., οἱ προσκυνοῦντες τὴν Ἀδράστειαν σοφοί, of deprecating the wrath of Nemesis, Aesch.; so, τὸν φθόνον δὲ πρόσκυσον Soph.:—also of sacred places, to do reverence to, ἕδη θεῶν id. Soph.; τὴν γῆν Ar.
of the Oriental fashion of making the salam or prostrating oneself before kings and superiors, absol., Hdt.; c. acc., πρ. τὸν Δαρεῖον ὡς βασιλέα to make obeisance to him as king, id. Hdt.; πάντες σε προσκυνοῦμεν Soph., etc.:—later, c. dat., NTest.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
wur'-ship (Anglo-Saxon: weorthscipe, wyrthscype, "honor," from weorth, wurth, "worthy," "honorable," and scipe, "ship"):
1. Terms
2. Old Testament Worship
3. New Testament Worship
4. Public Christian Worship
LITERATURE
Honor, reverence, homage, in thought, feeling, or act, paid to men, angels, or other "spiritual" beings, and figuratively to other entities, ideas, powers or qualities, but specifically and supremely to Deity.
1. Terms:
The principal Old Testament word is shachah, "depress," "bow down," "prostrate" (Hithpael), as in Ex 4:31, "bowed their heads and worshipped"; so in 94 other places. The context determines more or less clearly whether the physical act or the volitional and emotional idea is intended. The word is applied to acts of reverence to human superiors as well as supernatural. the Revised Version (British and American)…
Worship
Homage rendered to God which it is sinful (idolatry) to render to any created being (Ex. 34:14; Isa. 2:8). Such worship was refused by Peter (Acts 10:25,26) and by an angel (Rev. 22:8,9).
60 occurrences in the New Testament, rendered 26 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 60 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 110 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.
ἔμελλε γὰρ ἰδόντα πρῶτον τεθηπέναι καὶ προσκυνεῖν ὡς ἂν ἡγεμόνα φύσει καὶ δεσπότην·
Πλησίον δʼ ἤδη τὸν ἀδελφὸν πυνθανόμενος κελεύει προϊέναι τῶν γυναικῶν ἑκατέραν κατʼ αὐτὴν μετὰ τῶν θεραπαινίδων, ἵνα πόρρωθεν ἀφορῷεν τὰ ἔργα τῶν ἀνδρῶν μαχομένων, εἰ τοῦτο θελήσειεν Ἡσαῦς, προσεκύνει δʼ αὐτὸς τὸν ἀδελφὸν ἐγγὺς αὐτῷ γενόμενον οὐδὲν…
πηροὶ ὄντες τῇ διανοίᾳ, προσκυνοῦντες λίθους καὶ ξύλα καὶ χρυσὸν καὶ ἄργυρον καὶ χαλκόν, ἔργα ἀνθρώπων: καὶ ὁ βίος ἡμῶν ὅλος ἄλλο οὐδὲν ἦν εἰ μὴ θάνατος.
μου μητρὶ πλεῖστα χαίρειν. πρὸ μὲν πάντων εὔχομαί σε ἐρρῶσθαι, ὅ μοι εὐκταῖόν ἐστιν προσκυνῆσαί σε ἐρρωμένην … μοι π … … π … καὶ βίος. σὺ γάρ μου
ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθʼ ἡμέραν. ὤφελον εἰ ἐδυνάμεθα πετᾶσθαι καὶ ἐλθεῖν καὶ προσκυνῆσαί σε· ἀγωνιῶμεν γὰρ μὴ βλέπουσαί σε. ὥστε διαλλάγηθι ἡμεῖν καὶ πέμψον ἐφʼ ἡμᾶς. ἔρρωσο
πολλὰ χαίρειν. πρὸ πάντων εὔχομαί σε τὸν ἀγαθὸν ἀσπάσασθαι καὶ τὴν γλυκυτάτην σου ὄψιν προσκυνῆσαι νῦν ὄντως ἀμοιβὴν ἤδη τῆς εὐσεβείας μου ἀπολαμβανούσης σε ἀπρόσκοπον καὶ ἱλαρώτατον. ταῦτά μοι
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
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word μετοικίζω (metoikizō) is derived from μέτοικος, meaning 'emigrant.' It refers to the act of transferring or causing someone to migrate, often in the context of colonization or exile. The New Testament uses it in Acts 7:4, 43, where it conveys the idea of moving to a new land.
μετ-οικίζω
(< μέτοικος, an emigrant),
[in LXX chiefly for גּלה hi.;]
to remove to a new abode, cause to migrate: Ac 7:4, 43(LXX).†
μετ-οικίζω : fut. (Attic) μετοικιῶ [ef. B. 37 (32); W. § 13,1¢.]; 1 aor. μετῴκισα ; to transfer settlers; to cause to remove into another land [see μετά, III. 2]: τινά foll. by εἰς w. ace. of place, Acts vii. 4; ἐπέκεινα w. gen. of place (Amos v. 27), Acts vii.43. (Thue. 1,12; Arstph., Aristot., Philo, [Joseph. ec. Ap. 1, 19, 3], Plut., Ael.; Sept. several times for 7937.)
μετοικίζω formance of his duties—kaQ’ ἑκάστην ἡμέραν μετεωριΐζ[6]μενον σχοινίοις καὶ πληγαῖς κατακοπτόμενον κατὰ τὸ σῶμα, “being daily suspended by ropes and having my body belaboured with blows.” From this it isa natural transition to the sense of being elated or exalted in mind, seeking high things, as in the LXX (Ps 130, 2 Macc 517, 734), and, according to some commentators, in Lk 1279, the only passage where the verb is found in the NT (cf. Vg oltre in | sublime tolit, Luther fahret nicht hoch her, Vind. Cov. ‘neither clyme ye up on high’’). But, in view of the context, the rendering “be not anxious, worried”’ (cf. ‘‘ be not | ye of doubtful mind,” AV, RV) is more likely, and is sup| anxious, we are well” (Edd.). ported by such a passage from the Kowy as P Oxy XIV. 167916 (iii/A.D.) μὴ μετεωρίζου, καλῶς διάγομεν, “do not be The adj. μετέωρος is used technically of an ‘incompleted ”…
Read the full entry →μετοικίζω (metoikizō) — to deport.
μετοικ-ίζω,
lead settlers to another abode, [NT+4th c.BC+]passive, [Refs]:—middle, Μυτιλήνη σῶμα μετῳκίσατο [Refs]; also, go to another country, emigrate, [Refs 5th c.BC+]
2. later intransitive in active, [Refs 3rd c.AD+]
μετοικίζω
metoikizo
from the same as 3350; to transfer as a settler or captive, i.e
colonize or exile:--carry away, remove into.
see GREEK for 3350
μετοικίζω
v.
I transport, cause to migrate
μετοικίζω metoikizō 2x
to cause to change abode, cause to emigrate, Acts 7:4, 43*
μετοικίζω to lead settlers to another abode, Plut.
Verb-FAI-1S-ATT — Verb · future · active · indicative · first person · singularfuture active indicative — an action still to come.
V-FAI-1S-ATT Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: first Number: Singular ATTic
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ δεξαμένου δʼ αὐτὸν τοῦ βασιλέως ἔτεσι πολιορκήσας τρισὶν εἷλε κατὰ κράτος τὴν Σαμάρειαν, ἔνατον μὲν ἔτος Ὠσήου βασιλεύοντος ἕβδομον δὲ Ἐζεκίου τοῦ τῶν Ἱεροσολυμιτῶν βασιλέως, καὶ τὴν τῶν Ἰσραηλιτῶν ἡγεμονίαν ἄρδην ἠφάνισε καὶ πάντα τὸν λαὸν…
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AP — Personal pronoun · second person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-2AP Part of Speech: Personal pronoun Person: second Case: Accusative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἐπέκεινα (transliterated as *epekeina*) is an adverb meaning 'beyond' or 'on the further side of.' It is formed from the prefix ἐπ- and a form of ἐκεῖνα. The term appears in various contexts, including the New Testament in Acts 7:43, where it is used with a genitive case.
ἐπ-έκεινα (i. q. ἐπ᾿ ἐκεῖνα se. μέρη [cf. W. § 6, 11. fin.]), ady., beyond: with the gen., Βαβυλῶνος, Acts vil. 43. (Often in Grk. writ. fr. Hdt. down both with and without the gen.; in the Sept. Am. v. 27; Gen. xxxv. 16; Jer. peo UF)
ἐπέκεινα (epekeina) — beyond.
ἐπέκεινα,
adverb, for ἐπ᾽ ἐκεῖνα, opposed to ἐπὶ τάδε [Refs], on yonder side, beyond, with genitive, [Refs 5th c.BC+]
2. with Article, τὸ ἐ., Attic dialect τοὐπ., or τὰ ἐ., Attic dialect τἀπ., the part beyond, the far side, τὰ ἐ. τῆς Εὐρώπης [Refs]; τοὐπέκεινα τῆσδε γῆς beyond it, [Refs 5th c.BC+]
II. of past Time, οἱ ἐ. χρόνοι the times beyond or before, earlier times, [Refs]; οἱ ἐ. (i.e. τῶν Τρωϊκῶν γενόμενοι) [Refs]
II.2. of future Time, henceforth, [LXX]
ἐπέκεινα
epekeina
from 1909 and (the accusative case plural neuter of) 1565; upon those
parts of, i.e. on the further side of:--beyond.
see GREEK for 1909
see GREEK for 1565
ἐπέκεινα
Adv
beyond
ἐπέκεινα epekeina 1x
BDAG 361, say it is an adverb with the gen.; others classify it as an improper prep., gen., on yonder side, beyond, Acts 7:43*
ἐπέκεινα ἐπ-έκεινα for ἐπ᾽ ἐκεῖνα, on yonder side, beyond, Lat. ultra, c. gen., Plat., Xen.:—with Article, τὸ ἐπέκεινα, attic τοὐπ., or τὰ ἐπ., attic τἀπ., the part beyond, the far side, τὰ ἐπ. τῆς Εὐρώπης Hdt.; τοὐπ. τῆσδε γῆς beyond it, Eur.: absol., ἐν τῷ ἐπ. on the far side, Thuc.; εἰς τὸ ἐπ. Plat.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 13 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.
Ἀλκέτας μὴ συμπορεύηται ἐν τῶι τεταγμένωι χρόνωι, ἤ καὶ συνελθὼν καταλαμβάνηι περίουσαν, ἀπολελύσθαι τὰ ἐπέκεινα τῆς διατιμήσεως αὐτῆς· πεμφθῆναι δὲ τῆς συγχωρήσεως τὸ ἀντίγραφον Θέωνι τῶι τῶν ξενικῶν πράκτορι,
τε καὶ τῇ αὐτῶν κώμῃ ὥστε καὶ ὑπὸ τὴν παγαρχίαν ποιήσασθαι, πρᾶγμα πάσης ἀτοπίας ἐπέκεινα, α θεσπίζομεν τοίνυν τὴν ἐνδοξότητα τὴν σὴν ἐξετάσαι τὰ περὶ τούτου α μεθʼ ὅσης
Βαβυλών refers to Babylon, a significant ancient city and capital of Chaldea, often symbolically associated with Rome in the New Testament. It is derived from Hebrew and means 'Gate of God.' The term appears in various contexts, including literal references in Matthew and Acts, as well as allegorical uses in Revelation and 1 Peter, where it represents corruption and opposition to Christianity.
Βαβυλών, -dvos, ἡ, (Hebr. a3 fr. 553 to confound, ace. to Gen. xi. 9; ef. Aeschyl. Pers. 52 Βαβυλὼν δ᾽ ἡ ἡ πολύχρυσος πάμμικτον ὄχλον πέμπει σύρδην. But more correctly, as it seems, fr. 53 383 the gate i. e. the court or city of Belus [Assyr. Bab-Il the Gate of God; (perh. of Tl, the supreme God); ef. Schrader, Keilinschr. ἃ. d. | Babive Alt. Test. 2te Aufl. p. 127 sq.; Oppert in the Zeitsch. d. Deutsch. Morg. Gesellschaft, viii. p. 4357), Babylon, formerly a very celebrated and large city, the residence of the Babylonian kings, situated on both banks of the Euphrates. Cyrus had formerly captured it, but Darius Ilystaspis threw down its gates and walls, and Xerxes destroyed [Ὁ] the temple of Belus. At length the city was reduced almost to a solitude, the population having been drawn off by the neighboring Seleucia, built on the Tigris by Seleucus Nicanor. [Cf. Prof. Rawlinson in Β.…
Read the full entry →Βαβυλών. P Tand τ 51:5 (iv/A.p.) has Βαβ[υ]λ[ζῷν]α in a fragmentary context. See also P Flor 11. 278%-8 (ii/A.p.), a letter addressed στρατ]ηγῶι ᾿Αραβία(ς), where he is instructed καμήλους ods προσέταξεν ἄρρενας kal ῥωμαλέους, δυναμένους ταῖς πορείαις ὑπηρετεῖν, ἢ αὐτὸς ἄγαγε ἢ διά τινος τῶν σῶν πέμψον εἰς Βαβυλῶνα.
Βαβυλών
Babulon
of Hebrew origin (894); Babylon, the capitol of Chaldaea (literally or
figuratively (as a type of tyranny)):-- Babylon.
see HEBREW for 0894
Βαβυλών, ῶνος, ἡ
n.f.
Babylon
Βαβυλών Babylōn 12x
Babylon, 1 Pet. 5:13
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
12 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 131 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.
παρὸ καὶ ἀρχὴν τῷ Νεβρὼδ τῆς βασιλείας ὑπογράφει Βαβυλῶνα, μετάθεσις δὲ καλεῖται Βαβυλών, συγγενὲς αὐτομολίᾳ καὶ ὄνομα ὀνόματι καὶ ἔργον ἔργῳ·
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
κε δραχμὰς … … ιζ δραχμὰς η, Παῦνι ιϛ δραχμαὶ η … γέρδιος ἐν Βαβυλῶνι … … ετου ὑοφόρβος τραπέζης ιϛ ἔτους μηνὸς Χοίαχ … Ἐπὶφ ιϛ δραχμὰς δ
Καμῆτις Παμώνθου διὰ Πιῆνχις γραμματέως Ὧρῳ Τιθωῆτος. ἔχω παρὰ σοῦ ὑπὲρ καινοῦ ποταμοῦ Βαβυλῶνος δραχμὰς τέσσαρας γίνονται δραχμαὶ δ. ιϛ ἔτους Τραιανοῦ Καίσαρος τοῦ κυρίου Θὼτ ε.
καὶ Παησίῳ Σαταβοῦτος, ἀμφοτέροις κωμάρχοις κώμης Θεαδελφίας, ἐπὶ τῷ με τὸν Οὐενάφριν ἐπανιέναι ἐν Βαβυλῶνι καὶ ἐργάσασθαι ὑπὲρ κώμης Θεαδελφίας ἐπὶ χρόνον μῆνα ἕνα ἀπὸ τῆς αὔριον ἡμέρας, ἥτις