Acts 9:18 — Word Study
N1904καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε παραχρῆμα καὶ ἀναστὰς ἐβαπτίσθη,
BSAAndkai immediatelyeutheōs [immediately, without delay] fellapopiptō△▸ of him fromapo theho eyesophthalmos [his vision, his sight] as scales,lepis△ [flakes, like fish scales] he regained his sightanablepō▸ [vision, ability to see, given back, made whole] alsote immediately Andkai having risen upanistēmi▸ [arose, stood up] he was baptized,baptizō▸ [immersed, submerged in water]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| εὐθέως | immediately | Adverb |
| ἀπέπεσαν | fell | Verb, second aorist, active |
| αὐτοῦ | of him | |
| ἀπὸ | from | Preposition |
| τῶν | the | Article, genitive, plural |
| ὀφθαλμῶν | eyes | Noun, genitive, plural |
| ὡς | as | |
| λεπίδες, | scales, | Noun, nominative, plural |
| ἀνέβλεψέν | he regained his sight | Verb, aorist, active |
| τε | also | Particle |
| παραχρῆμα | immediately | |
| καὶ | And | Conjunction |
| ἀναστὰς | having risen up | Verb, second aorist, active |
| ἐβαπτίσθη, | he was baptized, | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At that instant, something like scales fell from Saul’s eyes, and his sight was restored. He got up and was baptized, |
| KJV | And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. |
| ASV | And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized; |
| YLT | And immediately there fell from his eyes as it were scales, he saw again also presently, and having risen, was baptized, |
| WEB | Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. |
| BBE | And straight away it seemed as if a veil was taken from his eyes, and he was able to see; and he got up, and had baptism; |
Where they part company is ὀφθαλμῶν — see How Translations Differ.
The sentence consists of multiple clauses that describe the sequence of events in Saul's transformation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectλεπίς
verbἀποπίπτω
The sentence as the grammar sees it Open the tree ›
2 of 15 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 9:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Conversion of Saulgenerated
Acts 9:18 describes a pivotal moment in Saul's life where he transitions from blindness to sight. After encountering Jesus on the road to Damascus, Saul is visited by Ananias, who lays hands on him to restore his sight and fill him with the Holy Spirit. This moment marks the beginning of Saul's transformation into Paul, the apostle, who would go on to spread the message of Christ.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 3:14 | But their minds were closed. For to this day the same veil remains at the reading of the old covenant. It has not been lifted, because only in Christ can it be removed. |
| 2 | 2 Corinthians 4:6 | For God, who said, “Let light shine out of darkness,” made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ. |
| 3 | Acts 2:38–41 | Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. |
| 4 | Acts 13:12–13 | When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord. |
| 5 | Acts 22:16 | And now what are you waiting for? Get up, be baptized, and wash your sins away, calling on His name.’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — λεπίς, lepisgenerated
The Greek word λεπίς (i.e. *lepis*) refers to 'scales' and is used here to describe the physical manifestation that fell from Saul's eyes. This term captures the imagery of something that covers or obscures vision, similar to fish scales.
It is a feminine noun in the nominative plural form, indicating multiple scales. The use of this word emphasizes the miraculous nature of Saul's healing, as the scales falling away symbolize the removal of spiritual blindness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses scales to describe what fell from Saul's eyes, a term also found in the KJV and ASV.
Where the translations differ is in the rendering of ὀφθαλμῶν. The BSB and others use his sight, while the KJV and others opt for eyes. Additionally, ἀναστὰς is rendered as arose in several versions and as having risen in others.
Sentence Structuregenerated
The verse contains multiple clauses centered around the main action of Saul's sight being restored. The finite verb ἀνέβλεψέν (he regained his sight) serves as the focal point, with various phrases providing context and detail.
The structure includes a participial phrase ἀναστὰς (having risen up) that describes Saul's action following the restoration of his sight, showing the sequence of events clearly.
Septuagint Backgroundgenerated
λεπίς is used in the Septuagint to describe scales, such as those of fish, and is linked to the Hebrew word קַשְׂקֶ֫שֶׂת, which also means 'scale.' This connection highlights the continuity of imagery between the Old and New Testaments.
The term ἀναβλέπω appears in the Septuagint as well, indicating a recovery of sight, paralleling the theme of physical and spiritual restoration.
In plain words — the whole versegenerated
Acts 9:18 tells us that after Saul's encounter with Jesus, something like scales fell from his eyes, restoring his sight. He then got up and was baptized, marking a significant moment in his transformation from a persecutor of Christians to a follower of Christ.
Frequently Asked Questionsgenerated
The scales symbolize the removal of spiritual blindness, allowing Saul to see the truth of Jesus as the Messiah.
Baptism signifies Saul's commitment to his new faith and public declaration of his transformation.
Ananias' action represents obedience to God's command and the importance of community in the process of healing and restoration.
This moment marks the beginning of Saul's journey as Paul, the apostle, who would become a key figure in spreading the Gospel.
Reflection Questionsgenerated
- In what ways have I experienced spiritual blindness in my life, and how can I seek clarity?
- How can I share my transformation story with others, similar to Saul's testimony?
- What role does community play in supporting someone through a significant life change?
- How can I be more open to the ways God might be calling me to see and understand?
The early church on this verse — how the Fathers read it
The early church Fathers comment on this transformative event in Saul's life, highlighting its significance for understanding his conversion and subsequent ministry.
"And immediately there fell from his eyes as it had been scales." Some say this was a sign of his blindness. Why did he not blind his eyes entirely? This was more wonderful, that, with his eyes open,Early Church Fathers on Acts 9 →
And immediately something like scales fell from his eyes. It is said that the entire body of the dragon is covered with scales.Early Church Fathers on Acts 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 9:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd immediately there fell from his eyes, as it had been scales,.... Which were little thin skins or films, like the scales of fishes, which were formed from the defluxions that fell from his brain,
Read John Gill on Acts 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
Read Robert Jamieson on Acts 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleScales, as scales of fish: it was no ordinary blindness, nor from any ordinary cause, and could not have been cured by common means.
Read Matthew Poole on Acts 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. Ver. 18. There fell from his eyes] God also at the same time tore the covering, rent the veil that was spread over the eyes of his understanding, Isaiah 24:7. See "The Blind Eye Opened" in a discourse on Ephesians 5:8, by my entire friend Mr Dugard.
Read John Trapp on Acts 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) There fell from his eyes as it had been scales.—The description suggests the thought that the blindness was caused by an incrustation, caused by acute inflammation, covering the pupil of the eye, or closing up the eye-lids, analogous to the “whiteness,” that peeled (or scaled) off from the eyes of Tobit (Tob 11:13). Like phenomena are mentioned by Hippocrates, and the care with which St. Luke records the fact in this instance, may be noted, with Acts 3:7; Acts 28:8, as one of the examples of the technical precision of his calling as a physician. Arose, and was baptised.—It is clear that both Saul and Ananias looked on this as the indispensable condition for admission into the visible…
Read Charles John Ellicott on Acts 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. There fell from his eyes as it had been scales] This was real: he had been so dazzled with the brightness of the light that we may suppose the globe of the eye, and particularly the cornea, had suffered considerable injury. The structure of the cornea was doubtless much disturbed, and the whole of that humour would be rendered opaque, and incapable of permitting the rays of light to pass through the different humours to the retina, where all the images of things transmitted through the lenses, or humours, are distinctly painted. In the miraculous cure the membrane was restored to its primitive state, and the opaque matter separated from the cornea, in the form of thin laminae or…
Read AdamClarke on Acts 9 →CambridgeThe Cambridge Bible for Schools and Colleges18. And immediately there fell from his eyes as it had been scales] The word rendered “scales” is used as a technical term for a disease of the eye by Hippocrates, and the verb derived from it is found (Tob 11:13) used of the cure of a disease of similar character. “And the whiteness pilled away from the corners of his eyes.” This “whiteness” is rendered in the margin (Tob 2:10) “white films,” and was clearly something like the “scales” which caused Saul’s blindness, and a process for the cure thereof is called (Acts 3:17) “to scale away the whiteness of Tobit’s eyes.” St Paul (Acts 22:11) ascribes his blindness to the glory of the heavenly light, and it may have been some secretion, caused…
Read Cambridge on Acts 9 →Albert Barnes1798–1870Barnes' Notes on the BibleAs it had been scales - ὡσεὶλεπίδες hōsei lepides. The word ὡσεὶ hōsei, “as it had been,” is designed to qualify the following word.
Read Albert Barnes on Acts 9 →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
At that instant, something like scales fell from Saul’s eyes, and his sight was restored. He got up and was baptized,
Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized.
At that instant, something like scales fell from Saul’s eyes, and his sight was restored. He got up and was baptized,
Immediately something like scales fell from his eyes, and he could see again. He got up and was baptized,
Tyndale line
And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized;
And straightway there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized;
And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
And immediately there fell from his eyes as it had bene scales, and suddenly he receiued sight, and arose, and was baptized,
Strictly literal
And straightway there fell from his eyes as it were scales, and he saw, and rising up was baptised;
And immediately there fell from his eyes as it were scales, he saw again also presently, and having risen, was baptized,
And immediately there fell from his eyes as it were scales, he also saw again instantly, and having risen, was immersed,
Immediately something like scales fell from Saul's eyes, and he received his sight; he arose and was baptized;
From the Latin
And immediately there fell from his eyes as it were scales, and he received his sight; and rising up, he was baptized.
Simplified
Immediately, something like scales fell from his eyes, and his sight was restored. He got up and was baptized.
And straight away it seemed as if a veil was taken from his eyes, and he was able to see; and he got up, and had baptism;
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 confestim ceciderunt ab oculis ejus tamquam squamæ, et visum recepit : et surgens baptizatus est.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܒܪ ܫܥܬܗ ܢܦܠ ܡܢ ܥܝܢܘܗܝ ܡܕܡ ܕܕܡܐ ܠܩܠܦܐ ܘܐܬܦܬܚ ܥܝܢܘܗܝ ܘܩܡ ܥܡܕ
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 εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε — καὶ ἀναστὰς ἐβαπτίσθη,
The standard critical text of the New Testament.
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε — καὶ ἀναστὰς ἐβαπτίσθη,
The previous edition, still widely cited.
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε — καὶ ἀναστὰς ἐβαπτίσθη,
The Society of Biblical Literature edition, freely licensed.
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε — καὶ ἀναστὰς ἐβαπτίσθη,
The edition that turned scholarship toward the earliest manuscripts.
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε — καὶ ἀναστὰς ἐβαπτίσθη,
An independent critical text built from the oldest witnesses then known.
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε — καὶ ἀναστὰς ἐβαπτίσθη,
A recent critical edition following documentary evidence closely.
καὶ εὐθέως ἀπέπεσαν — ἀπὸ τῶν ὀφθαλμῶν — λεπίδες, ἀνέβλεψέν τε — καὶ ἀναστὰς ἐβαπτίσθη,
The reading of the majority of surviving manuscripts.
καὶ εὐθέως ἀπέπεσαν — ἀπὸ τῶν ὀφθαλμῶν — λεπίδες, ἀνέβλεψέν τε παραχρῆμα καὶ ἀναστὰς ἐβαπτίσθη,
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 |
|---|---|---|
| αὐτοῦ of him | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ὡς as | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| παραχρῆμα immediately | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 9:18
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 εὐθέως (i.e. *eutheōs*) is an adverb meaning 'immediately' or 'at once.' It is derived from εὐθύς and is used frequently in the New Testament, particularly in the Gospels. Notably, some lexicons indicate that εὐθέως appears in various contexts, while others mention its interchangeability with εὐθύς in certain verses, particularly in Mark.
εὐθέως
adv.
(< εὐθύς),
[in LXX: Jb 5:3 (פִּתְאֹם), Wi 5:12, I Mac 11:12, al. ;]
straightway, at once, directly: Ga 1:16, Ja 1:24, III Jo 14 (cf. Dalman, Words, 28 f.), Re 4:2, and freq. in Mt, Lk, Jo, Ac (in Mk, εὐθύς), q.v.)
εὐθέως, adv., (fr. εὐθύς. straightway, immediately, forthwith: Mt. iv. 20, 22; viii. 3, and often in the histor. bks., esp. Mark’s Gospel [where, however, T Tr WH have substituted εὐθύς in some 35 out of 41 cases]; elsewhere only in Gal. i. 16 ; Jas. i. 24; Rev. iv. 2, (for o8nd, Job ν. 3). shortly, soon: 8 Jn. 14. [From Soph. down. ]
εὐθέως, the more common Hellenistic form for εὐθύς and εὐθύ, is found before both vowels and consonants: cf. Schmid A/éé2cismus ill. p. 126 and Mayser G7. p. 245. The following may serve as exx. of its use—P Par 635+ (B.c. 165) ἠβου[λόμ]ην μὲν εὐθέως καταπλεύσας ὀφθη[ν]αί σοι κατὰ τὸ ἐπιβάλλον, Ῥ Tebt I. 3010 (Β.6. 114) εὐθέως παραλαβὼν Τρύχαμβον, P Ryl II. 229% (A.p. 38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι πέϊμ͵)ψαι τὰς ἄλλας (ἀρτάβας) Ὑ, 1). 23019 (A.D. 40) μὴ [ο]ὖν ἄλλως ποιή[σ]ῃ(9) μὴ ἵνα δόξωμέν σε εὐθέως ἠλλάχθαι τὰ πρὸς ἡμᾶς, ‘‘do not neglect this, lest we think you to have become all at once estranged towards us” (Edd.), P Fay 119% (c. A.D. 100) εὐθέος πέμσις τὰ κτήνη, ‘‘send the animals at once,’ and BGU II. 4238 (ii/A.D.) (= Selections, p. 91) εὐθέως ὅτε εἰσῆλθον εἰς Μησηγούς, ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς, ““straightway when I entered Misenum, I received my…
Read the full entry →εὐθέως (eutheōs) — immediately.
Included with: εὐθύς, εῖα, ύ,
Ionic dialect and Epic dialect ἰθύς (which see: so always in Hom.and [Refs 5th c.BC+],
__A straight, direct, whether vertically or horizontally, opposed to σκολιός, καμπύλος, [Refs 5th c.BC+]; κατὰ τὸ εὐθὺ ἑστάναι stands still with reference to the vertical, of a spinning top, [Refs]; εὐ. πλόος, ὁδοί, [Refs 5th c.BC+]; εὐθείᾳ (i.e. ὁδῷ) by the straight road, [Refs 5th c.BC+]; τὴν εὐ. [Refs 5th c.BC+]; πλήρης τοῦ εὐθέος tired of going straight forward, [Refs]; ἡ ἐς τὸ εὐ. τῆς ῥητορικῆς ὁδός the direct road to.., [Refs 2nd c.AD+]; κατ᾽ εὐθύ on level ground, [LXX]; but ἡ κατ᾽ εὐ. τάσις in the direct line, [Refs 1st c.BC+]; on the same side, [Refs 2nd c.AD+]; also, opposed to εἰς τὸ ἐντός, [Refs 3rd…
εὐθέως
eutheos
adverb from 2117; directly, i.e. at once or soon:--anon, as soon as,
forthwith, immediately, shortly, straightway.
see GREEK for 2117
εὐθέως
Adv
immediately, soon
εὐθέως eutheōs 36x
immediately, instantly, at once, Mt. 8:3; 13:5
εὐθέως adverb of εὐθύς, q. v.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
93 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 33 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
Μωυσῆς δ’ ἑκάτερον ὑπερβάς, τὸ μὲν ὡς ἄσκεπτον καὶ ἀταλαίπωρον καὶ ἀφιλόσοφον, τὸ δ’ ὡς κατεψευσμένον καὶ μεστὸν γοητείας, παγκάλην καὶ σεμνοτάτην ἀρχὴν ἐποιήσατο τῶν νόμων, μήτ’ εὐθὺς ἃ χρὴ πράττειν ἢ τοὐναντίον ὑπειπὼν μήτ’, ἐπειδὴ προτυπῶσαι τὰς…
κατʼ αὐτὴν δὲ ταύτην τὴν ἡμέραν εὐθὺς φυτά τε καὶ σπέρματα γῆθεν ἀνέτειλε.
ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων: Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν: ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη: Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ̓ εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ:…
r Πισάις Ἡρακλήῳ χαίρειν. ὅταν πρὸς ἀνάγκην θέλῃς παρʼ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ κρατῶ, καὶ νῦν παρακληθεὶς τοὺς τρεῖς στατῆρας οὓς εἴρηκέ σοι Σέλευκος δοῦναί
ἐπεὶ κολάζομαι αὐτῶν εἰς Ἀφροδίτην πόλιν, καὶ θέρισον τὸν ὄγμον τῆς Ἀπιάδος καὶ λύσεις εὐθέως εἰς Ἀ … … τὰ δράγματα, καὶ τοὺς ἐλαιῶνας τοὺς ἐν τῇ Ἀπιάδι σκάψον.
ὅτι καταλαμβάνω σε, καὶ ποιῶ. ἐάν σοι οὖν δοκεῖ, κύριε, ἐλθεῖν πρὸς ἡμᾶς, καὶ εὐθέως γείνεται τὸ ἔργον· ἐξήτακα γὰρ, καὶ λέγουσιν ὅτι δυνατόν ἐστιν. ἀσπάζομαι τὴν Νόνναν καὶ
The Greek word ἀποπίπτω (apopipto) is built from the prefix ἀπο- meaning 'from' and the root πίπτω meaning 'to fall.' It generally means 'to fall off' or 'to slip away.' In the New Testament, it appears only in Acts 9:18, where it retains its literal sense. The lexicons do not show significant disagreement on its meaning.
ἀπο-πίπτω: 2 aor. ἀπέπεσον; [(cf. πίπτω) ; fr. Hom. down]; to fall off, slip down from: Acts ix. 18 [W. § 52, ἈΠ ΠΝ
ἀποπίπτω. This word, which in the NT is found only once (Ac 918) in its literal meaning of ‘‘ fall off,” occurs in a derived sense in P Par 4737 (c. B.C. 153) (= Witkowski? p. 90, Se/ections p. 23) ἰ καὶ αὑτοὺς δεδώκαμεν kal ἀποπεπτώκαμεν “(one can never again hold up one’s head in Tricomia for very shame), if we have both given ourselves up and collapsed.” Witkowski compares Polyb. i. 871 πίπτω ταῖς ἐλπίσιν. The verb also occurs in the philosophical fragment P Flor II. T131i 19 (ji/A.D.) ἀποπείπτειν τὰ ὦϊτα Kal αὐ]τὰς axpelous γενέσϑαι : cf. Archiv vi. p. 239.
ἀποπίπτω (apopiptō) — to fall from.
ἀποπίπτω,
fall off from, ἐκ πέτρης[Refs 8th c.BC+]; τοῦ κολεοῦ ἀ. ὁ μύκης[Refs 4th c.BC+]slip off, [Refs 2nd c.BC+]
2. absolutely, fall off, στιλπναὶ δ᾽ ἀπέπιπτον ἔερσαι[Refs 8th c.BC+]
II. miss or fail in obtaining, τῆς ἐλπίδος ἀ.[Refs 2nd c.BC+]; fail to record, let slip, τῶν ἀναγκαιοτέρων[Refs 1st c.BC+]: absolutely, to be disappointed, fail, [Refs 2nd c.BC+]
ἀποπίπτω
apopipto
from 575 and 4098; to fall off:--fall.
see GREEK for 575
see GREEK for 4098
ἀποπίπτω
v.
I fall away from, fall off
ἀποπίπτω apopiptō 1x
to fall off or from, Acts 9:18*
ἀποπίπτω to fall off from, ἐκ or ἀπό τινος Od., Hdt.; τινός Hdt.; absol. to fall off, Il.
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
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.
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.
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
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 ὀφθαλμός (transliterated as ophthalmos) means 'eye' and is used both literally and figuratively. It appears frequently in the New Testament, often relating to physical sight, metaphorical vision, and ethical qualities like envy. The word is derived from roots associated with seeing and encompasses a range of meanings, including the eye's role in perception and understanding.
ὀφθαλμός, -οῦ, ὁ,
[in LXX chiefly for עַיִן;]
the eye (as in cl., chiefly pl.): Mt 5:38, Mk 9:47, Lk 6:41, Jo 9:6, al.; τοὺς ὀ. ἐξορύθσσειν (fig.), Ga 4:15; ἐπᾶραι, Lk 6:20, Jo 6:5; ἀνοῖξα, Ac 9:40; id., of restoring sight, Mt 20:33, Jo 9:10, al.; ἐν ῥιπῇ ὀφθαλμοῦ, I Co 15:52; by anthropom., of God, He 4:13, I Pe 3:12; pleonastically (cf.…
Read the full entry →ὀφθαλμός, -ov, ὁ, [fr. τ. dm to see; allied to ὄψις, ὄψομαι, etc.; Curtius § 627], Sept. for py, [fr. Hom. down], the eye: Mt. v. 38; Mk. ix.47; Lk. xi. 34; Jn. ix. 6; 1 Co. xii. 16; Rev. vii.17; xxi. 4, and often; pum) ὀφθαλμοῦ, 1 Co. xv. 52; of ὀφθαλμοί pov εἶδον (see the remark in γλῶσσα, 1), Lk. ii. 30; ef. iv. 20; x. 23; Mt. xiii. 16; 10Co.ii.9; Rev.i.7; [ἀνέβλεψαν οἱ ὀφθαλμοί Mt. xx. 34 RG]; ἰδεῖν τοῖς ὀφθ., Mt. xiii. 15; Jn. xii. 40; Acts xxviii. 27; ὁρᾶν τοῖς ὀφθ. (see dpaw, 1), 1 Jn. i. 1; ἡ ἐπιθυμία τῶν ὀφθ. desire excited by seeing, 1 Jn. ii. 16. Since the eye is the index of the mind, the foll. phrases have arisen: ὀφθ. σου πονηρός ἐστιν, i. 6. thou art envious, Mt. xx. 15; ὀφθ. πονηρός, envy, Mk. vii. 22 (yy yr, an envious man, Prov. xxiii. 6; xxviii. 22; cf. Sir. xxxiv. 13; JNA JPY Apr, thine eye is evil toward thy brother, i. e. thou enviest [grudgest] thy brother, Deut.…
Read the full entry →ὀφθαλμός is naturally common in personal descriptions, e.g. P Ryl II. 1594 5 (A.D. 31-2) οὐ(λὴ) ὑπ᾽ ὀφθίαλμὸν) δεξιόν, Ρ Leid λάμποντες ἐν ταῖς κόραις τῶν ἀνθρώπων, of a god's eyes. The phrase eto, domzine, ut eum ant
ὀφθαλμός (ophthalmos) — eye.
ὀφθαλμός, ὁ,
(ὄπωπ-α, ὀφ-θῆναι, see at {ὄψ} B) eye, used by [Refs 8th c.BC+] mostly in plural; ὀφθαλμοὶ δ᾽ ὡς εἰ κέρα ἕστασαν.. ἀτρέμας ἐν βλεφάροισι [Refs 8th c.BC+]: the plural continued most common, but the dual also occurs, as in [Refs 5th c.BC+] before one's eyes, [Refs 8th c.BC+]; ὀφθαλμοῖσιν ἰδεῖν, ὁρᾶσθαι, etc.,[Refs 8th c.BC+]; but ἐν ὀφθαλμοῖσιν ὁρᾶν, νοεῖν, to see before one's eyes,[Refs 8th c.BC+]; ἔχειν ἐν ὀ. to have before one's eyes, [Refs 5th c.BC+]; τὰ ἐν ὀ. what is before one's eyes, [Refs 5th c.BC+]; τὸ ἐν τοῖς ὀ. δὴ γελοῖον what was ridiculous to the eye, [Refs]; ἐπίπροσθε τῶν ὀ. [Refs 4th c.BC+]; γενέσθαι τινὶ ἐξ ὀφθαλμῶν to get out of any one's sight, [Refs 5th c.BC+]; κατ᾽ ὀφθαλμοὺς λέγειν τινί to tell one to one's face, opposed to εἰς οὖς, [Refs 5th c.BC+]; τυράννου κατ᾽ ὀ. κατηγορεῖν to accuse him to his face…
Read the full entry →ὀφθαλμός
ophthalmos
from 3700; the eye (literally or figuratively); by implication,
vision; figuratively, envy (from the jealous side-glance):--eye,
sight.
see GREEK for 3700
ὀφθαλμός, οῦ, ὁ
n.m.
the eye
ὀφθαλμός ὀφθαλμός, οῦ, ὁ, from ΟΠ, Root of ὄψομαι, ὀφθῆναι the eye, mostly in pl., Hom., etc.; ἐλθεῖν ἐς ὀφθαλμούς τινος to come before one's eyes, Il.; ἐν ὀφθαλμοῖσιν before one's eyes, Lat. in oculis, Hom., attic; πρὸ τῶν ὀφθ. Aeschin.; ἐξ ὀφθαλμῶν out of one's sight, Hdt.; κατ᾽ ὀφθαλμούς to one's face, Ar.
in sg. the eye of a master or ruler, πάντα ἰδὼν Διὸς ὀφθ. Hes.; so a king is called ὀφθ. οἴκων Aesch.; and in Persia ὀφθαλμὸς βασιλέως, the king's eye, was a confidential officer, through whom he beheld his subjects, Hdt., Ar., etc.
ἑσπέρας ὀφθ., νυκτὸς ὀφθ., of the moon, Pind.
Read the full entry →Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
101 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 100 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 302 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
πένθος τε ἦν καὶ ὀδυρμοὶ γυναικῶν καὶ παίδων πρὸ ὀφθαλμῶν ἐχόντων τὸν ὄλεθρον ὄρεσι καὶ θαλάττῃ περικεκλεισμένων καὶ πολεμίοις καὶ φυγὴν οὐδαμόθεν ἐκ τούτων ἐπινοούντων.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
ὑπτίωι, τῆι ἑαυτῆς Φιλοξένας ἀδελφῆι Εὐδαιμονίδι ὡς ἐτῶν κβ μέσηι μελίχρωι μακροπροσώπωι εὐθύρινι λευκὸν ὀφθαλμοῦ δεξιοῦ … μετὰ κυρίου … ὡς ἐτῶν … οὐλὴ μετώπωι ἐκ δεξιῶν, παρακεχωρηκέναι τὴν
οἰκίᾳ μητρικῇ τοῦ πατρὸς τετελευτηκότος, εἰμὶ δὲ ὁ προγεγραμμένος Πανεφρέμμεις ἐτῶν κα, οὐλὴ παρὰ ὀφθαλμὸν δεξιόν· καὶ τοὺς ἀνεψιούς μου Πανεφρέμμειν Ἀγχώφεως νεωτέρου Πανεφρέμμεως μητρὸς Θασῆτος τῆς Στοτοήτεως ἐτῶν
τῆς Θεμίστου μερίδος τοῦ Ἀρσινοίτου νομοῦ. ὁμολογεῖ Σοῆρις Ἐριέως ὡς ἐτῶν … … τὸν ὀφθαλμὸν δεξιόν, μετὰ κυρίου τοῦ συγγενοῦς Ἁρποκράτου Σώτου ὡς ἐτων … γ οὐλὴ δακτύλῳ μικρῷ
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
The Greek word λεπίς (lepis) means 'scale' and is derived from the verb λέπω (to peel). It covers various types of scales, such as those of fish and eggshells, and can refer to other layered substances. In the New Testament, it appears in Acts 9:18, where it denotes a scale.
λεπίς, -ίδος, ἡ
(< λέπω, to peel)
[in LXX chiefly for קַשְׂקֶשֶׂת;]
a scale: Ac 9:18.†
λεπίς, -ίδος, ἡ, (λέπω to strip off the rind or husk, to peel, to scale), a scale: Actsix.18. (Sept.; Aristot. al. [ef. Hdt. 7, 61].)
λεπίς (lepis) — scale.
λεπ-ίς, ίδος, ἡ,
(λέπω) epithelial debris, [Refs 5th c.BC+]; layer of the skull, [Refs]; ᾠοῦ λ. egg-shell, [Refs 5th c.BC+]; cup of a filbert, [Refs 1st c.AD+]; coat of an onion, [Refs 2nd c.AD+]
2. collectively, scales of fish, λεπίδος σιδηρέης ὄψιν ἰχθυοειδέος [Refs 5th c.BC+]; also of serpents, variant in [Refs 5th c.BC+]
3. of other things, λ. χαλκοῦ flakes that fly from copper in hammering, [Refs 5th c.BC+]
4. plate of metal, [Refs 3rd c.BC+]; of gold and silver, [Refs 2nd c.BC+]
5. λ. πρίονος blade of a saw, [Refs 1st c.AD+]
6. λεπίδες (i.e. χιόνος) snow-flakes, conjecture in [Refs 4th c.BC+]
λεπίς
lepis
from lepo (to peel); a flake:--scale.
λεπίς, ίδος, ἡ
n.f.
a scale, scaly substance
λεπίς lepis 1x
a scale, shell, rind, crust, incrustation, Acts 9:18*
λεπίς λεπίς, ίδος λέπω a scale, husk, λ. ᾠοῦ an egg- shell, Ar.; the cup of a filbert, Anth.
collectively, the scales of fish, Hdt.
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
skalz
(1) qasqeseth "fish-scales";
(2) meghinnah, maghen, "scales of the crocodile";
(3) lepis, with verb lepizo "scale away" (Tobit 3:17; 11:13)):
(1) The first Hebrew word qasqeseth means the imbricated scales of fish, which together with the dorsal fin were a distinguishing mark of all fish allowed as food to the Israelite (Le 11:9 ff; De 14:9 f). In the figurative sense the word is used of a coat of mail (1Sa 17:5,38).
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 5 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.
λεπίδες δʼ αὐτοῖς ἦσαν ἐπικεχαλκευμέναι πανταχόθεν χρυσαῖ διά τε τῶν ἔνδοθεν καὶ τῶν ἐκτὸς μερῶν.
εὔχομαί σοι ὑγιαίνειν . γινώσκειν σε θέλω τὴν ἐπιστολήν σου ἔλαβα . ἐὰν βλέπῃς λεπις, ὅτι ὁ Σωκρατης ὁ προκουράτωρ μου κόπους τινὰς παρέχῃ περὶ τῆς … λης, δηλώσατέ
ἀπὸ ῥιπαρίων τὴν προνοησίαν Τερύθεως ἔχει Φοιβάμμων ἕτερος μίσθιος τὴν προνοησίαν Ἀρτοκοπίου ἔχει Ἰωάννης λεπίς τὴν προνοησίαν Φακρα ἔχει Φοιβάμμων τὴν προνοησίαν Ψεμπεκλη ἔχει Μηνᾶς διάκονος τὴν προνοησίαν Παγγουλεείου
Ἀνοῦπ ἀπὸ χωρίον Ψινεύρεως χωρίο νε ἀπὸ χωρίου Φαναμ Νειλάμμων Παθ διὰ Φῖβ Γεωργίου Λεπις διὰ Ἰωάννης Μηνᾶ Ἀπολλώ χωρίο νε Γεωργ Ἀβρα Φακηλεα
The Greek word ἀναβλέπω (i.e., *anablepo*) is composed of the prefix ἀνα- meaning 'up' and the root βλέπω meaning 'to see.' It generally means 'to look up' or 'to recover sight.' The New Testament uses it in contexts of physical healing, such as in Matthew 11:5 and Mark 8:24, where it refers to regaining vision.
ἀνα-βλέπω ; 1 aor. ἀνέβλεψα; [fr. Hdt. down]; 1. to look up: Mk. viii. 24, [25 RGL]; xvi. 4; Lk. xix. 5; xxi.1; Acts xxii. 13; εἴς twa, ibid.; εἰς τὸν οὐρανόν, Mt. xiv. 19; Mk. vi. 41; vii. 34, (Plat. Axioch. p. 370b.; Xen. Cyr. 6, 4, 9). 2. to recover (lost) sight: Mt. xi. 5; xx. 34; Lk. xviii. 41 sqq., ete. ([Hdt. 2, 111;] Plat. Phaedrus p. 243 b. παραχρῆμα ἀνέβλεψε, Arstph. Plut. 126); used somewhat loosely also of the man blind from birth who was cured by Christ, Jn. ix. 11 (12) (cf. Meyer ad loc.), 17 sq. (Paus. 4, 12, 7 (10) συνέβη τὸν ᾿Οφιονέα «τὸν ἐκ γενετῆς τυφλὸν ἀναβλέψαι). Cf. Win. De verb. comp. ete. Pt. iii. p. 7 sq.
ἀναβλέπω. Syll 80 717 (ii/A.D.) καὶ ἀνέβλεψεν καὶ ἐλήλυθεν καὶ ηὐχαρίστησεν δημοσίᾳ τῷ θεῷ, of a blind man ‘recovering sight ” in the temple of Asclepios, as in Tn 911,15 (cf. Documents, p. 154). So at the beginning of the same inscr., καὶ ὀρθὸν ἀνέβλεψε.
ἀναβλέπω (anablepō) — to look up/again.
ἀναβλέπω,
future -βλέψω[Refs 5th c.BC+] -βλέψομαι [Refs 5th c.BC+]: aorist -έβλεψα[Refs 5th c.BC+] [same place], etc.:—look up, [Refs 5th c.BC+]: especially as a mark of confidence, ἀ. ὀρθοῖς ὄμμασιν[Refs 5th c.BC+]; ἀ. πρός τινα ἐκ τοῦ ἴσου look him in the face, Cyr.[Refs]
2. with accusative, look up at, φῶς ἀναβλέψεσθε[Refs 5th c.BC+]
3. with accusative cognate, ἀ. φλόγα cast up a glance of fire, [Refs]
II. recover one's sight, [NT+5th c.BC+]
II.2. open one's eyes, [Refs 5th c.BC+]
III. metaphorically, revive, ᾧ δῶμ᾽ ἀνέβλεφ᾽[Refs 5th c.BC+]
ἀναβλέπω
anablepo
from 303 and 991; to look up; by implication, to recover sight:--look
(up), see, receive sight.
see GREEK for 303
see GREEK for 991
ἀναβλέπω
v.
I look up, recover my sight
ἀναβλέπω to look up, Ar., Plat., etc.; ἀν. πρός τινα to look him in the face, Xen.
to look up at, c. acc., Eur.; also c. dat., id. Eur.
c. acc. cogn., ἀν. φλόγα to cast up a glance of fire, id. Eur.
to recover one's sight, Hdt., Plat.; πάλιν ἀν. Ar.
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
25 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 25 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 25 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.
„ἐξήγαγεν αὐτὸν ἔξω καὶ εἶπεν Ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας“ (Gen.
ἀναβλέψας δʼ εἰς τὸν ἀέρα ὁ βασιλεὺς καὶ θεασάμενος τὸν ἄγγελον διʼ αὐτοῦ φερόμενον ἐπὶ τὰ Ἱεροσόλυμα καὶ μάχαιραν ἐσπασμένον εἶπε πρὸς τὸν θεόν,
Ἀναβλέψας τοῖς ὀφθαλμοῖς σου ἴδε ἀπὸ τοῦ τόπου, οὖ νῦν σὺ εἶ, πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν, ὅτι πᾶσαν τὴν γῆν, ἣν σὺ ὁρᾷς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως αἰῶνος.
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
227 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
The Greek word παραχρῆμα, derived from the phrase meaning 'at the thing itself,' functions as an adverb meaning 'instantly' or 'forthwith.' It appears in several New Testament passages, including Matthew and Luke, indicating immediate action or response. The entries consistently emphasize its meaning of immediacy without significant disagreement among lexicographers.
παρα-χρῆμα, (prop. i. q. παρὰ τὸ χρῆμα; ef. our on the spot), fr. Hdt. down; immediately, forthwith, instantly: Mt. xxi. 19sq.; Lk. i. 64; iv. 39; v. 25; viii. 44,47, 55; xili. 13; xviii. 43; xix. 11; xxii.60; Actsiii.7; v.10; ix. 18 Rec.; xii. 23; xiii. 11; xvi. 26 [WH br. παραχρ.Ἶ, 33. (Sap. xviii. 17; 2 Mace. iv. 34, 38, ete.; Sept. for oNDD, Num. vi. 9; xii. 4; Is. xxix. 5; xxx. 13.)
παραχρῆμα, “immediately ”’: P Par 4618 (B.c. 152) (= UPZi. p. 338) παραχρῆμα παρέσομαι πρός oe, and P Fay ο215 (Α. Ὁ. 126) παραχρῆμα διὰ χιρός, ‘‘ directly from hand to hand” (Εα4.), a common phrase in monetary transactions, see further Berger Strafklauseln p. 78 f. The word is associated with delay for a month in sucha passage as P Amh II. 49° (B.c. 108) ἀποτεισάτωσαν ἐν τῷ ἐχομένωι pyv
παραχρῆμα (parachrēma) — instantly.
παραχρῆμα,
adverb for παρὰ τὸ χρῆμα (compare χρέος) on the spot, forthwith, [Refs 5th c.BC+]; πάλαι τε καὶ οἱ πλεῖστοι π. [Refs 5th c.BC+]; ταχέως καὶ π. [Refs 5th c.BC+]; at the moment, π. τέρψασαι [Refs 5th c.BC+]; τὰ π. the present, opposed to τὰ μέλλοντα, [Refs 5th c.BC+]; ἡ π. ἀνάγκη present necessity, [Refs]; τὸ π. περιχαρές[Refs]; τὸ π. ἡδύ immediate pleasure, [Refs 5th c.BC+]; ἐκ τοῦ π. λέγειν to speak offhand, [Refs 5th c.BC+]; λέγειν ἀπὸ τοῦ π. [Refs]; ἐν τῷ π. [Refs 5th c.BC+] and Attic dialect Prose than in later writers (hence explained by [Refs 3rd c.BC+] ad Them.262a; ἐκ τοῦ π. εἰπεῖν [Refs 1st c.AD+]; ἐν τῷ π. [Refs 1st c.AD+] —hence Cobet treats ἄρτι, εὐθύς, εὐθέως, when joined with παραχρῆμα as glosses, π. ἄρτι [Refs 5th c.BC+]; εὐθέως π. [Refs 5th c.BC+]; εὐθὺς π. [Refs 4th…
Read the full entry →παραχρῆμα
parachrema
from 3844 and 5536 (in its original sense); at the thing itself, i.e.
instantly:--forthwith, immediately, presently, straightway, soon.
see GREEK for 3844
see GREEK for 5536
παραχρῆμα
Adv
instantly, immediately
παραχρῆμα for παρὰ τὸ χρῆμα on the spot, forthwith, straightway, Hdt., Thuc., etc.:—with the Art., τὸ π. Hdt., attic; ἐκ or ἀπὸ τοῦ παραχρῆμα off-hand, immediate, Xen.; ἐν τῷ π. Plat., etc.; —ἐς τὸ π. ἀκούειν Thuc.
19 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 18 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 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.
ὁ δὲ τυφὼν οὗτος τροπή τίς ἐστιν ἀκούσιος παραχρῆμα τὸν νοῦν μιαίνουσα, ἣν καλεῖ θάνατον (ibid.
καὶ Ἅβραμος μὲν ἐπὶ τούτοις εὐχαριστήσας τῷ θεῷ περιτέμνεται παραχρῆμα καὶ πάντες οἱ παρʼ αὐτοῦ καὶ ὁ παῖς Ἰσμαῆλος, οὗ κατʼ ἐκείνην τὴν ἡμέραν τρισκαιδέκατον ἔτος ἔχοντος αὐτὸς ἐνενηκοστὸν πρὸς τοῖς ἐννέα διῆγεν.
δηχθῇ τις ὑμῶν, ἐλθέτω ἐπὶ τὸν ὄφιν τὸν ἐπὶ τοῦ ξύλου ἐπικείμενον καὶ ἐλπισάτω πιστεύσας, ὅτι αὐτὸς ὢν νεκρὸς δύναται ζωοποιῆσαι, καὶ παραχρῆμα σωθήσεται.
αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ε καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρ, καὶ μηθὲν ἧσσον κύρια
δὲ μὴ ἥ τʼ ἔφοδος τῶι ἐπιπορευομένωι ἄκυρος ἔστω, καὶ προσαποτεισάτω ὁ ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον
ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον ἡμέρας ἑκάστης ἧς ἐὰν μὴ ἀποδῶι
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 ἀνίστημι (*anistēmi*) is built from the components meaning 'up' and 'to stand.' It covers a range of meanings including to raise up, to cause to rise from sleep or death, and to set up or establish. In the New Testament, it is used in contexts such as raising the dead (John 6:39) and causing someone to stand (Acts 9:41).
ἀν-ίστημι : fut. ἀναστήσω; 1 aor. ἀνέστησα: 2 aor. ἀνἔστην, impy. ἀνάστηθι and (Acts xii. 7; Eph. v. 14 and L WH tat. in Acts ix. 11) ἀνάστα (W. § 14, 1h.; [B. 47 (40)]); Mid., pres. ἀνίσταμαι: fut. ἀναστήσομαι; [fr. Hom. down]; I. Transitively, in the pres. 1 aor. and fut. act., to cause to rise, raise up, (Dp); a. prop. of one lying down: Actsix.41. b. toraise up from death: Jn. vi. 39 sq. 44, 54; Acts ii. 32; xiii. 34, (so in Grk. writ.). ο. to raise up, cause to be born:
ἀνίστημι. P Amh II. 684 (late i/a.p.) has ἀρούρας . . . ὑπὸ ἀμφοτέρων τῶν πρὸς χρείαις διὰ τῶν λόγων ἀνασταθείσας = ‘‘reported” or the like. The transitive tenses are common in the sense of ‘‘setting up” a statue; cf. P Oxy IV. 70725 (c. A.D. 136) ἀνασ[τῆ]σαί τε τὰς τοῦ κτήματος Kal πωμαρίου πλάτας ἐπὶ μέτροις, ‘that he should restore on a certain scale the walls (?) of the vineyard and orchard” (Edd.), BGU II. 362%%4 (A.D. 215) (= Chrest. 1. p. 127) εἰς ὑπηρεσίαν τοῦ ἀναστίαθ]έντος θείου κ[ολοσ]σιαίου ἀνδριάντος. The formula became so common for setting up a gravestone that ἀνέστησα alone, with accus. of person buried, became current in E. Phrygia and Lycaonia (Ramsay C. and B., ii. p. 732). P Oxy VIII. 1161® (Christian letter, iv/A.D.) μὴ δυναμένη ἀναστῆναι ἐκ τῆς κοίτης pov, will serve as an instance of the intransitive use. One very interesting passage is added by a restoration of…
Read the full entry →ἀνίστημι (anistēmi) — to arise.
ἀνίστημι,
causal in present ἀνίστημι (later ἀνιστάω [Refs 2nd c.AD+]imperfect ἀνίστην: future ἀναστήσω, poetry ἀνστήσω: aorist 1 ἀνέστησα, Epic dialect ἄνστησα, Aeolic dialect 3rd.pers.plural ὄστασαν[Refs 5th c.AD+]: perfect ἀνέστακα[LXX+2nd c.AD+]aorist 1 middle ἀνεστησάμην (see. below [Refs]
I. make to stand up, raise up, γέροντα δὲ χειρὸς ἀνίστη he raised the old man up by his hand, [Refs 8th c.BC+]
I.2. raisefrom sleep, wake up, [Refs 8th c.BC+]
I.3. raise from the dead, οὐδέ μιν ἀνστήσεις[Refs 8th c.BC+]; from misery or misfortune, [Refs 4th c.BC+]
I.4. produce a witness, etc. (compare 111.6), προφήτην ὑμῖν ἀ. ὁ Θεός[NT]
ἀνίστημι
anistemi
from 303 and 2476; to stand up (literal or figurative, transitive or
intransitive):--arise, lift up, raise up (again), rise (again), stand
up(-right).
see GREEK for 303
see GREEK for 2476
ἀνίστημι
v.
I raise up, set up, rise from
ἀνίστημι Causal in pres., imperf. to make to stand up, raise up, χειρός by his hand. Il.:— to raise from sleep, wake up, Il.: metaph., ἀν. νόσον Soph.:— to raise from the dead, Il., Aesch.; from misery, Soph.
of things, to set up, build, Hdt., etc.; so, ἀν. τινὰ χαλκοῦν to set up a bronze statue of him, Plut.;—aor1 mid., ἀναστήσασθαι πόλιν to build oneself a city, Hdt.
to build up again, restore, Eur., Dem.
to put up for sale, Hdt.
to rouse to action, stir up, Il.:— to rouse to arms, raise troops, Thuc.; ἀν. πόλεμον ἐπί τινα Plut.
to make people rise, break up an assembly, Il., Xen.
to make people rise from their home, make them emigrate, transplant, Od., Hdt., etc.
to make suppliants rise and leave sanctuary, Hdt., Thuc.
of sportsmen, to put up game, spring it, Xen.
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
110 occurrences in the New Testament, rendered 44 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 108 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 202 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.
οὕτως μέν, ὅταν ἀναστῇ καὶ ἐγρηγόρσει χρῆται ὁ νοῦς, φθείρεται αἴσθησις.
Ἑβραῖοι γὰρ αὐτῶν ἀνέστησαν τὰς πόλεις ἐκ τοιαύτης αἰτίας ἐν συμφορᾷ γενομένας·
διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων, ὅτι γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται.
δέξαι αὐτοῦ τὸν κιθῶνα παρὰ τοῦ σοι φέροντος τὴν ἐπιστολὴν καὶ εἶπον αὐτῷ καλῶς ἀνέστη . καὶ ἄσπασαι Μεν… ειν · ἀσπάζεται αὐτὸν Τρεβέλλιος … ἀσπάζεταί σε …μος.
Θέων τῶν ἱερονικῶν καὶ ἀτελῶν νεωκόρος τοῦ μεγάλου Σαράπιδος γενόμενος ἀρχιδικαστὴς ἱερεὺς καὶ ὑπομνηματογράφος· ἀναστὰς εἰς συμβούλιον καὶ σκεψάμενος μετὰ τῶν παρόντων ὑπηγόρευσεν ἀπόφασιν ἣ καὶ ἀνεγνώσθη κατὰ λεξιν
λόγους π … … … … διʼ ὅπερ ενε … … … ἀνέστη ὁ στρατηγός … … … ησα τι. ὁ στρατηγός· δ … … … λον
The Greek word βαπτίζω (baptizō) means to dip or immerse, often in the context of ceremonial washing or baptism. It is used in the New Testament to describe the act of baptizing, as well as the process of being baptized. The word can also imply overwhelming or submerging in a metaphorical sense. There is a note in the entries about its use in various contexts, including both literal and metaphorical applications.
βαπτίζω
(< βάπτω),
[in LXX: IV Ki 5:14 (טבל), Is 21:4, Jth 12:7, Si 31 (34):30*;]
to dip, immerse, sink;
generally (in Polyb., iii, 72, of soldiers wading breast-deep; in i, 51, of the sinking of ships); metaph., to overwhelm (Is 21:4; cf. MM, Exp., x); c. cogn. acc., βάπτισμα β., Mk 10:38, 39, Lk 12:50. Mid.,
βαπτίζω. As late as iv/A.D. the word is used in a magic papyrus, P Lond 46° (=I. p. 67) of a ‘‘submerged” boat—amrd vevavayynk(dtos) πλοίου ἀπὸ πάκτωνος βεβαπτισμίένον). Lucian 7 νιον 44 makes the Misanthrope threaten ὠθεῖν καὶ ἐπὶ κεφαλὴν βαπτίζοντα. So in a fragment of Epictetus (Stobaeus no. 47—Schenkl p. 474), quoted by D. 5. Sharp, Epictetus and the NT, p. 66, ὥσπερ οὐκ ἂν ἐβούλου ἐν νηΐ μεγάλῃ Kal γλαφυρᾷ Kal πολυχρύσῳ πλέων βαπτίζεσθαι. With its use to express ceremonial ablution—as Lk 118 and the new Gospel-fragment P Oxy V. 840! μ[ή]τε μὴν τῶν μαθητῶν σου τοὺς πίόδας Balmricbévtwy—we may compare another magic papyrus P Lond 1214" (iii/A.p.) (=I. p. 98) λουσάμενος kal βαπτισάμενος. Our earliest quotation is from P Par 4738 (c. B.C. 153) (= Se/ectéons, p. 22) κἂν ἰδῇς ὅτι μέλλομεν σωθῆναι, τότε βαπτιζώμεθα. The translation of the letter, which is very illiterate, is by no means…
Read the full entry →βαπτίζω (baptizō) — to baptize.
βαπτ-ίζω,
dip, plunge, ξίφος εἰς σφαγήν [Refs 1st c.AD+]:—passive, of a trephine, [Refs 1st c.AD+] — in passive, to be drowned, [Refs 1st c.AD+]; of ships, sink or disable them, [Refs 2nd c.BC+]; ἐβάπτισαν τὴν πόλιν flooded the city, metaphorically, of the crowds who flocked into Jerusalem at the time of the siege, [Refs 5th c.BC+]:—passive, ὡς ἐκ τοῦ βεβαπτίσθαι ἀναπνέουσι [Refs 5th c.BC+]; to be drenched, [Refs 4th c.BC+]soaked in wine, [Refs 5th c.BC+]; ὀφλήμασι βεβ. over head and ears in debt, [Refs 1st c.AD+]; γνοὺς βαπτιζόμενον τὸ μειράκιον seeing that he was getting into deep water, [Refs 5th c.BC+]
2. draw wine by dipping the cup in the bowl, [Refs 4th c.BC+]
βαπτίζω
baptizo
from a derivative of 911; to immerse, submerge; to make whelmed (i.e.
fully wet); used only (in the New Testament) of ceremonial ablution,
especially (technically) of the ordinance of Christian
baptism:--Baptist, baptize, wash.
see GREEK for 911
βαπτίζω
v.
I dip, submerge, baptize
βαπτίζω baptizō 77x
pr. to dip, immerse; to cleanse or purify by washing; to administer the rite of baptism, to baptize; met. with various reference to the ideas associated with Christian baptism as an act of dedication, e.g. marked designation, devotion, trial, etc.; mid. to procure baptism for one’s self, to undergo baptism, Acts 22:16
βαπτίζω to dip in or under water; metaph., βεβαπτισμένοι soaked in wine, Plat.; ὀφλήμασι βεβ. over head and ears in debt, Plut.
to baptize, τινά NTest.:—Pass., βαπτίζεσθαι εἰς μετάνοιαν, εἰς ἄφεσιν ἁμαρτιῶν id. NTest.:—Mid. to get oneself baptized, id. NTest.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
81 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 76 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
Ἐπὶ δὴ τοιαύταις ἀποφάσεσι καὶ γνώμαις ἆρ’ οὐκ ἄξιον τὸ Ζηνώνειον ἐπιφωνῆσαι, ὅτι „θᾶττον ἂν ἀσκὸν βαπτίσαι τις πλήρη πνεύματος ἢ βιάσαιτο τῶν σπουδαίων ὁντινοῦν ἄκοντα δρᾶσαί τι τῶν ἀβουλήτων“;
καὶ πρῶτον μὲν ἑώρων τοὺς νέοντας τῶν οἰκετῶν καὶ φίλων, ἔπειτα προαχθέντος καὶ τοῦ μειρακίου τῷ καὶ τὸν Ἡρώδην παροξῦναι, τῶν φίλων οἷς ταῦτα ἐπιτέτακτο σκότους ἐπέχοντος βαροῦντες ἀεὶ καὶ βαπτίζοντες ὡς ἐν παιδιᾷ νηχόμενον οὐκ ἀνῆκαν, ἕως καὶ…
πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύνανται: κελεύεις δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἢ δύο.
οι … … … Φοιβάμμωνα βάπτισαι καὶ χ … καὶ κελλαρικῶν, καὶ καταξίωσον