Acts 7:50 — Word Study
N1904οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
BSASurelyouchi [not at all, by no means] theho handcheir [the instrument of power] of Mineegō has madepoieō▸ [created, brought into existence] these thingsohutos [this specific creation] all?’pas [every, everything]
| Greek | English | Parsing |
|---|---|---|
| οὐχὶ | Surely | Particle, interrogative |
| ἡ | the | Article, nominative, singular |
| χείρ | hand | Noun, nominative, singular |
| μου | of Mine | Personal pronoun, first person, genitive |
| ἐποίησεν | has made | Verb, aorist, active |
| ταῦτα | these things | Demonstrative pronoun, accusative, plural |
| πάντα; | all?’ | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Has not My hand made all these things?’ |
| KJV | Hath not my hand made all these things? |
| ASV | Did not my hand make all these things? |
| YLT | hath not My hand made all these things? |
| WEB | Didn’t my hand make all these things?’ |
| BBE | Did not my hand make all these things? |
Where they part company is ἐποίησεν — see How Translations Differ.
The sentence consists of a single main clause, emphasizing the assertion of God's creative action.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbποιέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 7:50
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 7:50 captures Stephen's assertion that God's hand is the source of all creation. He emphasizes that everything exists due to God's power, linking it to the broader narrative of Israel's history and their rejection of God's messengers. This moment is part of a larger speech where Stephen defends his faith and highlights the persistent disobedience of the Israelites, drawing parallels to their current rejection of Jesus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 14:15 | “Men, why are you doing this? We too are only men, human like you. We are bringing you good news that you should turn from these worthless things to the living God, who made heaven and earth and sea and everything in them. |
| 2 | Exodus 20:11 | For in six days the LORD made the heavens and the earth and the sea and all that is in them, but on the seventh day He rested. Therefore the LORD blessed the Sabbath day and set it apart as holy. |
| 3 | Psalm 33:6–9 | By the word of the LORD the heavens were made, and all the stars by the breath of His mouth. |
| 4 | Psalm 50:9–12 | I have no need for a bull from your stall or goats from your pens, |
| 5 | Psalm 146:5–6 | Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — ἐποίησεν, poieōgenerated
The verb ποιέω (poieō) means 'to make' or 'to do,' and in this context, it refers to God's act of creation. It is an aorist active indicative, indicating a completed action performed by God, emphasizing His authority and creative power.
This word is often used in the New Testament to describe God's creative acts, underscoring His sovereignty over all things. In this verse, the use of the aorist tense highlights the definitive nature of God's creation, reinforcing that all things were made by His hand.
How Translations Differ — measured against the Berean Standard Biblegenerated
The primary translation in the Berean Standard Bible is made, which is echoed by the KJV and ASV. All three maintain the sense of creation attributed to God's hand.
Where translations diverge is in the rendering of ἐποίησεν. The BSB, KJV, and others use made, while the ASV and BBE choose make. Additionally, the word πάντα; is rendered as all in most versions, while the FBV opts for everything.
Sentence Structuregenerated
The main verb driving the sentence is ἐποίησεν, has made, which serves as the focal point of the assertion. The structure includes a noun phrase as the subject ('My hand') and a noun phrase as the object ('all these things').
This construction emphasizes the relationship between God's hand and creation, with the verb indicating a completed action that encompasses everything mentioned.
Septuagint Backgroundgenerated
ποιέω appears in the Septuagint, often translating the Hebrew word עָשָׂה (H6213), which also means 'to do' or 'to make.' This connection highlights the continuity of God's creative action from the Old Testament into the New.
In this context, the use of ποιέω reinforces the theme of God's sovereignty in creation, a theme prevalent throughout the Scriptures.
In plain words — the whole versegenerated
Acts 7:50 emphasizes that God's hand is responsible for all creation. Stephen is speaking to the Sanhedrin, reminding them of God's power and authority in making everything that exists.
Frequently Asked Questionsgenerated
Stephen is asserting that God is the creator of everything, emphasizing His power and involvement in the world.
The phrase signifies God's active role in creation, portraying His hand as a symbol of power and authority.
This verse underscores the theme of God's sovereignty and the Israelites' rejection of His messengers, culminating in their rejection of Jesus.
We learn that God is actively involved in creation and that everything exists by His will and purpose.
Reflection Questionsgenerated
- How does understanding God's creative power influence my view of the world around me?
- In what ways can I recognize and acknowledge God's hand in my life?
- How can I share the message of God's sovereignty and creativity with others?
- What does this verse teach me about the relationship between God and His creation?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Acts 7:50 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHath not my hand made all these things? The heaven, and the earth, and all that is in them; the Arabic version renders it, "all these creatures"; and therefore what can be made for God? or what house built for him?
Read John Gill on Acts 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHath not my hand made all these things? Hath not my hand made all these things?
Read Robert Jamieson on Acts 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs appears in the history of the creation, . It is spoken unto our capacity after the manner of men, and implies that God is too great to stand in need of temples or offerings; and that what worship he requires, is not for his own sake, for our righteousness cannot profit him; but for man’ s sake, that he might be exercised in the duties of religion and devotion.
Read Matthew Poole on Acts 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments50 Hath not my hand made all these things? Ver. 50. Hath not mine hand made all these things?] Therefore I need not your handiwork, though I am pleased to accept of it; which you are to look upon as a wonderful condescension. "God humbleth himself to behold the things that are in heaven and in earth," Psalms 113:6. If he look out of himself upon the saints and angels (how much more upon us!) it is a condescension.
Read John Trapp on Acts 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 50. Hath not my hand made all these things?] Stephen certainly had not finished his discourse, nor drawn his inferences from the facts already stated; but it is likely that, as they perceived he was about to draw conclusions unfavourable to the temple and its ritual, they immediately raised up a clamour against him, which was the cause of the following very cutting address.
Read AdamClarke 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
Has not My hand made all these things?’
Didn’t my hand make all these things?’
Has not My hand made all these things?’
Did my hand not make all these things?’
Tyndale line
Hath not my hand made all these things?
Did not my hand make all these things?
Did not my hand make all these things?
Hath not my hand made all these things?
Hath not mine hand made all these things?
Strictly literal
has not my hand made all these things?
hath not My hand made all these things?
Has My hand not made all these things?
Did my hand not make all these things?'
From the Latin
Hath not my hand made all these things?
Simplified
Didn't I make everything?’
Did not my hand make all these things?
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.
Nonne manus mea fecit hæc omnia ?]
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܗܐ ܐܝܕܐ ܕܝܠܝ ܥܒܕܬ ܗܠܝܢ ܟܠܗܝܢ
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.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
The standard critical text of the New Testament.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
The previous edition, still widely cited.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
The Society of Biblical Literature edition, freely licensed.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
The edition that turned scholarship toward the earliest manuscripts.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
An independent critical text built from the oldest witnesses then known.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
A recent critical edition following documentary evidence closely.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
The reading of the majority of surviving manuscripts.
οὐχὶ ἡ χείρ μου ἐποίησεν ταῦτα πάντα;
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 7:50
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word οὐχί (ouchi) is an intensified form of οὐ (ou), meaning 'not' or 'by no means.' It is commonly used in negative sentences and questions where an affirmative response is expected, appearing 54 times in the New Testament. The entries indicate that it serves to strengthen negation, often in contexts of denial or contradiction.
οὐχί, i. 4- οὐ, ποί, but stronger [ef. νυνί ad init. ] ; a. in simple negative sentences, by no means, not at all, [A. V. not]: Jn. xiii. 10 μα a πὶν 22,51 Conve) 9. νὴ 1: foll. by ἀλλά, 1 Co. x. 29; 2 Co. x. 18 (LT Tr WH οὐκ); in denials or contradictions [A. V. nay; not so], Lk. i. 60; xii. 51; xiii. 3,5; xvi. 30; Ro. iii. 27. b. ina question, Lat. nonne ? (asking what no one denies to be true): Mt. v. 46 sq.; x. 29; xiii. 27; xx. 13; Lk. vi. 39; xvii. 17[L Tr WH οὐχ]; xxiv. 26; Jn. xi. 9; Acts ii. 7 Tr WH txt.; Ro. ii. 26 (LT Tr WH οὐχ); 1 Co. i. 20; Heb. i. 14, ete.; (Sept. for xn, Gen. xl. 8; Judg. iv. 6); ἀλλ᾽ οὐχί, will he not rather, Lk. xvii. 8.
οὐχί. For this strong form of οὐ (οὐκ, οὐχ), which is found 54 times in the NT and generally in questions (cf. Robertson Gr. p. 1406), we may compare the Alexandrian Erotic Fragment P Grenf I. 1/25 (ii/B.c.) εὐθὺ δεῖ καὶ διαλύεσθαι" οὐχὶ διὰ τοῦτο φίλους ἔχομεν, of κρινοῦσι τίς ἀδικεῖ ; ‘‘ for we must soon be reconciled ; to what end else have we friends, who shall judge which of us two is inthe wrong?” (Ed.). For the non-interrogative use, cf. PSI V. 4998 (B.c. 257-6) where a farm-steward asks that money be sent him— ἐγλέλοιπε γὰρ ἡμᾶς, καὶ οὐχὶ ἔχομεν χορηγεῖν οὔτε ei[s τ]ὴν | φυτε[αν τοῦ κρότωνος . . οὔτε εἰς τὴν ξυλοκοπίαν κτλ.
οὐχί (ouchi) — not!.
Included with: οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐχί
ouchi
intensive of 3756; not indeed:--nay, not.
see GREEK for 3756
οὐχί
Irg.prt. & Neg.prt.
by no means, not at all
Particle-I — Particle · interrogativeparticle — a small word colouring the clause; it does not decline.
PRT-I PaRTicle, disjunctive particle Interrogative
54 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 53 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
ἐπεὶ δὲ φῶς μὲν ἐγένετο, σκότος δ’ ὑπεξέστη καὶ ἀνεχώρησεν, ὅροι δ’ ἐν τοῖς μεταξὺ διαστήμασιν ἐπάγησαν ἑσπέρα καὶ πρωΐα, κατὰ τἀναγκαῖον τοῦ χρόνου μέτρον ἀπετελεῖτο εὐθύς, ὃ καὶ ἡμέραν ὁ ποιῶν ἐκάλεσε, καὶ ἡμέραν οὐχὶ πρώτην, ἀλλὰ μίαν, ἣ λέλεκται…
ὁ δὲ θεὸς ταύτῃ μᾶλλον ἥδεται τῇ θυσίᾳ τοῖς αὐτομάτοις καὶ κατὰ φύσιν γεγονόσι τιμώμενος, ἀλλʼ οὐχὶ τοῖς κατʼ ἐπίνοιαν ἀνθρώπου πλεονέκτου βίᾳ πεφυκόσιν.
ἴδε πάλιν Ἰησοῦς, οὐχὶ υἱὸς ἀνθρώπου, ἀλλὰ υἱὸς τοῦ θεοῦ, τύπῳ δὲ ἐν σαρκὶ φανερωθείς.
οἴει τὸ μὴ ὄν, ἐξ ἐμοῦ δεῖν εἶναι τὴν πρᾶξιν τῶν Α δραχμῶν καὶ οὐχὶ ἐκ τοῦ ἐγγύου, οὔπω δήπου σε ἔδει εἰς ἀλλοτρίαν οἰκίαν, οὗ ἐγὼ τυγχάνω ὤν,
σὴν ὀλιγωρίαν. ἦ γὰρ οὕτως ἐπιτέτροφας ὥστε τὰ μοσχάρια προσερρίφθαι τῶι κυάμωι, καὶ μὴ οὐχὶ ἀπέστειλας ν … ἤτοι πρὸς Ἀγάθωνα ἢ … σ … ου; οὐχ ὁρῶ πῶς
ὡς καὶ Ταῆσιν· γίγνωσκε μὴ εἰληφέναι με παρὰ Προσδοκίμου τὸν χαλκόν. ἔνεγκον ἡμῖν κʼ οὐχὶ α. ἀσπάζεταί σε Φεράγαθος καὶ Ταῆσιν καὶ Λῦσιν, ἀσπάζεταί σε Ἀνθοῦσα. ἀσπάζου Φιλάδελφον καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative 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
χείρ (cheir) is a feminine noun meaning 'hand,' used in various contexts both literally and figuratively, such as power or agency. It appears frequently in the New Testament, notably in verses like Matthew 3:12 and Acts 11:21. The word is built from a root suggesting the idea of grasping, and it encompasses a range of uses, including physical actions and metaphorical expressions of authority.
χείρ, gen., χειρος (acc., χεῖραν, I Pe 5:6 T), ἡ,
[in LXX chiefly for יָד ;]
the hand: Mt 3:12, Mk 3:1, Lk 6:6, al. mult.; ἡ χ., acting subject, Lk 22:21; pl., Ac 17:25 20:34, I Jo 1:1; τ. ἔργα τῶν χ., Ac 7:41, Re 9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., I Co 16:21, Col 4:18, II Th 3:17…
Read the full entry →χείρ, gen. χειρός, acc. χεῖραν (1 Pet. v.6 Tdf.; see ἄρσην, fin.), 7, [fr. τ. meaning ‘to lay hold of’; ef. Lat. heres, οἴου; Curtius § 189; Vanicek p. 249 sq.], fr. Hom. down, Hebr. 1, the hand: Mt. iii. 12; Mk. iii. 1; Lk. vi. 6; 1 Tim. ii. 8; Heb. xii. 12, and often; the gen. with the verbs ἅπτομαι. ἐπιλαμβάνομαι, κρατέω, πιάζω, etc., which see in their places; the dat. with ἐργάζομαι, ἐσθίω, ete. ; 6 ἀσπασμὸς TH ἐμῇ χειρί, 1 Co. xvi. 21; Col.iv.18; 2 Th. iii. 17; the acc. with the verbs αἴρω, δέω. ἐκπετάννυμι, ἐκτείνω, ἐμβάπτω. ἐπιτίθημι, καθαρίζω, κατασείω. vinta, ete. ἡ ἐπίθεσις τῶν χειρῶν [see ἐπίθεσις and reff.], 1 Tim. iv. 14; 2 Tim. i.6; Heb.vi.2; ἐν χειρί τινος, in imitation of the Hebr. “3. 1a [ef. Β. 8188, 20 cf. 319 sq. (274) ; Bp. Lghtft. on Gal. iii. 19], by the help or agency, of any one, by means of any one, Acts vii. 35 Rec.; Gal. iii. 19; σὺν χειρὶ ἀγγέλου, with the…
Read the full entry →χείρ χείρ, “ἐᾷ hand.”” The grammatical forms of this common noun are fully illustrated by Mayser Gr. p. 282f. For its varied uses we may cite—P Par 637° (B.c. 164) (=P Petr III. p- 36) φροντίζεσθ᾽ ὅπως μηθεὶς ἐπ[ι]βάλληι τὰ[ς] χεῖρας τοῖς τοιούτοις κατὰ μηδεμίαν π[αρ]εύρεϊσιν, ‘take care that no one lay violent hands on such persons on any pretext whatever ’’ (Mahaffy): Perxg 268 C™ (B.c. 98) τὸν παρακα]λέσοντα δοῦναι τ[ὰ]ς χεῖρας ἡμῖν εἰ[ς σύλλυσιν, ‘to give the hands towards an agreement to be brought about by us,”’ a usage for which Deissmann (8S p. 251) can find no other ex., but compares Gal 2° δεξιὰς ἔδωκαν... κοινωνίας, and similar phrases in 1 and 2 Macc. : P Tebt II. 39178 (a.D. go) ἡ χὶρ ἥδη κυρία ἔστω ws ἐν δημοσίωι κατακεχωρισμένη, “this bond shall be valid, as if it had been publicly registered” (Edd.), similarly 76. 37918 (A.D. 128): BGU II. 42316 (ii/A.D.) (= Selections…
Read the full entry →χείρ (cheir) — hand.
χείρ, ἡ, χειρός, χειρί, χεῖρα,
dual χεῖρε, χεροῖν, plural χεῖρες, χερῶν, χεῖρας, penultimate being regularly short, when the ultima is long; dative plural regularly χερσί (χειρσί occurs in codex Vat. of [LXX], and late Inscrr. as [Refs 8th c.BC+], and once in trimeter, [Refs 5th c.BC+]; χέρεσσι (ν) [Refs 8th c.BC+]:—Doric dialect nominative χέρς [Refs 5th c.BC+]; χήρ [Refs 5th c.BC+] (also, ={δίψακος}, Ps.-[Refs 7th c.BC+]:— the hand, whether closed, παχεῖα [Refs 8th c.BC+]; or open, flat, χερσὶ καταπρηνέσσι, χειρὶ καταπρηνεῖ,[Refs 8th c.BC+]: frequently in plural where a single hand is meant, [Refs 8th c.BC+]; reversely, singular where more than one hand is spoken of, e.g. [Refs 8th c.BC+]; dual joined with plural, ἄμφω χεῖρας [Refs 8th…
Read the full entry →χείρ
cheir
perhaps from the base of 5494 in the sense of its congener the base of
5490 (through the idea of hollowness for grasping); the hand
(literally or figuratively (power); especially (by Hebraism) a means
or instrument):--hand.
see GREEK for 5494
see GREEK for 5490
χείρ, χειρός, ἡ
n.f.
a hand
χείρ cheir 177x
a hand, Mt. 3:12; 4:6; 8:15 freq.; from the Hebrew, χεὶρ Κυρίου, a special operation of God, Acts 11:21; 13:3; ἐν χειρί, by agency, Acts 7:35; Gal. 3:19
χείρ the penult. is regularly short, when the ult. is long: e.g. χειρός, χερών, but Poets used the penult. long or short, as the verse required. the hand, Hom., etc.: also the hand and arm, the arm, χεῖρα μέσην ἀγκῶνος ἔνερθεν Il.; χεῖρες ἀπ᾽ ὤμων ἀΐσσοντο Hes.; so, ἐν χερσὶ πεσεῖν into the arms, Il., etc.; ἄκρη χείρ, to denote the hand as distinct from the arm, id. Il.
Special usages:
to denote position, ἐπ᾽ ἀριστερὰ χειρός Od.; ἐπὶ δεξιὰ χειρός Pind.; λαιᾶς χειρός on the left hand, Aesch.; ποτέρας τῆς χειρός; on which hand? Eur.
the dat. is common with Verbs which imply the use of hands, χειρὶ λαβεῖν, χερσὶν ἑλέσθαι, etc., Hom., etc.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
180 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 176 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 860 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.
κεφαλή, στέρνα, γαστήρ, διτταὶ χεῖρες, διτταὶ βάσεις·
Ἐξῆρέ τε αὐτοὺς πρός τε ὕβριν τοῦ θεοῦ καὶ καταφρόνησιν Ναβρώδης, ὃς υἱωνὸς μὲν ἦν Χάμου τοῦ Νώχου, τολμηρὸς δὲ καὶ κατὰ χεῖρα γενναῖος·
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἐπὶ τοῦ ποταμοῦ … ἵνα μὴ διασπάσηται κροκοδίλος … α, παραλαβών με Ψοσναῦς τὰς χεῖρας με προσήνεκεν καὶ τὴν γυναῖκά μου ἐπαροίνησεν ἐναντίον μαρτύρων Πετεμοῦνις καὶ Θοτεὺς τῶν παρὰ
λε Τῦβι δ. προσάγγελμα Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον
εἰς τὸ κατάλυμα … οἱ ὑοφορβοὶ προσπηδήσαντός με τῆι ιθ ὀψὲ τῆς ὥρας τὰς χεῖρας με προσήνεγκαν … … … … … … ἐπὶ τοὺς φυλακίτας … … υρον
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
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
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-APN — Demonstrative pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
D-APN Part of Speech: Demonstrative pronoun Case: Accusative Number: Plural Gender: Neuter
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
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.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.