Acts 9:5 — Word Study
N1904εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ κύριος εἶπεν· ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις σκληρόν σοι πρὸς κέντρα λακτίζειν·
BSAHe saidlegō▸ then;de Whotis are You,eimi▸ [which one, what kind] Lord?kurios [master, God] <the>ho And [He said]de Lordkurios said:legō▸ I myselfegō ameimi▸ [exist, have being] JesusIēsous [the Messiah, Savior] whomhos, hē you yourselfsu are persecutingdiōkō▸ [continually, persistently, pursuing, harassing] hard to you to stingers to kick;△
| Greek | English | Parsing |
|---|---|---|
| εἶπεν | He said | Verb, second aorist, active |
| δέ· | then; | Conjunction |
| τίς | Who | Interrogative pronoun, nominative, singular |
| εἶ, | are You, | Verb, present, active |
| κύριε; | Lord? | Noun, vocative, singular |
| ὁ | <the> | Article, nominative, singular |
| δέ | And [He said] | Conjunction |
| κύριος | Lord | Noun, nominative, singular |
| εἶπεν· | said: | Verb, second aorist, active |
| ἐγώ | I myself | Personal pronoun, first person, nominative |
| εἰμι | am | Verb, present, active |
| Ἰησοῦς | Jesus | Noun, nominative, singular |
| ὃν | whom | Relative pronoun, accusative, singular |
| σὺ | you yourself | Personal pronoun, second person, nominative |
| διώκεις | are persecuting | Verb, present, active |
| σκληρόν | hard | |
| σοι | to you | |
| πρὸς | to | |
| κέντρα | stingers | |
| λακτίζειν· | to kick; |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Who are You, Lord?” Saul asked. “I am Jesus, whom you are persecuting,” He replied. |
| KJV | And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. |
| ASV | And he said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest: |
| YLT | And he said, 'Who art thou, Lord?' and the Lord said, 'I am Jesus whom thou dost persecute; hard for thee at the pricks to kick;' |
| WEB | He said, “Who are you, Lord?” The Lord said, “I am Jesus, whom you are persecuting. |
| BBE | And he said, Who are you, Lord? And he said, I am Jesus, whom you are attacking: |
Translations differ in their rendering of διώκεις, with some emphasizing the ongoing action of persecution while others focus on the act itself.
The sentence consists of a main clause followed by a question and a response, with a participial phrase that clarifies the subject of Jesus' statement.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectτίς
verbειπεν
The sentence as the grammar sees it Open the tree ›
1 of 20 occurs nowhere else in the New Testament — a word 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 9:5
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 — Saul's Conversiongenerated
Acts 9:5 is a pivotal moment where Saul, later known as Paul, encounters the risen Jesus. This confrontation leads to a profound transformation in Saul's life, marking the beginning of his mission to spread the Gospel. The context includes Saul's journey to Damascus to persecute Christians, which is interrupted by a divine revelation that changes everything for him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 3:4–10 | Then the LORD called to Samuel, and he answered, “Here I am.” |
| 2 | 1 Timothy 1:13 | I was formerly a blasphemer, a persecutor, and a violent man; yet because I had acted in ignorance and unbelief, I was shown mercy. |
| 3 | Acts 26:9 | So then, I too was convinced that I ought to do all I could to oppose the name of Jesus of Nazareth. |
| 4 | Acts 5:39 | But if it is from God, you will not be able to stop them. You may even find yourselves fighting against God.” |
| 5 | Deuteronomy 32:15 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — διώκεις, diōkōgenerated
The verb διώκω means to pursue or chase, often with a sense of hostility, as in persecution. It is in the present active indicative, indicating an ongoing action — Saul is actively persecuting Jesus' followers.
This word captures the intensity of Saul's actions against Christians, emphasizing that his persecution is not a one-time event but a continual effort. Jesus' response to Saul highlights the personal nature of this persecution, as He identifies Himself with those being harmed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'Who are You, Lord?' Saul asked. 'I am Jesus, whom you are persecuting,' He replied. This is consistent across several translations, including the KJV and ASV.
However, the YLT adds a phrase about kicking against the pricks, which is absent in the BSB and others. This additional detail emphasizes the futility of Saul's actions against Jesus.
Sentence Structuregenerated
The main finite verb is εἶπεν, He said, which governs the entire sentence. This is followed by a direct question from Saul and Jesus' response.
The structure includes a noun phrase and a predicate, with Jesus identifying Himself and addressing Saul's actions. The sentence flows from Saul's inquiry to Jesus' declaration, showcasing the interaction.
Septuagint Backgroundgenerated
The verb διώκω appears in the Septuagint, translating the Hebrew word for pursuing or chasing, which conveys similar themes of hostility or relentless pursuit.
This connection highlights the continuity of the theme of persecution found in both the Old and New Testaments, where God's people often face opposition.
In plain words — the whole versegenerated
Acts 9:5 shows Saul asking Jesus who He is, and Jesus responding that He is the one Saul is persecuting. This moment is crucial as it marks the turning point in Saul's life, leading him from persecution to becoming a key figure in spreading the Gospel.
Frequently Asked Questionsgenerated
Saul's question shows he is confused and seeking clarity about the identity of Jesus, indicating he recognizes a higher authority.
Jesus identifies Himself to emphasize the personal connection between Him and His followers, highlighting that persecution against them is persecution against Him.
This phrase suggests that Saul's resistance to Jesus and His followers is ultimately futile, as it is like kicking against sharp objects that cause pain.
This encounter transforms Saul from a persecutor of Christians into Paul, an apostle who spreads the message of Jesus throughout the Roman Empire.
Reflection Questionsgenerated
- What does this passage teach us about the consequences of opposing God's work?
- How can we recognize when we are resisting God's calling in our lives?
- In what ways can we support those who are being persecuted for their faith?
- What steps can we take to ensure we are aligned with God's purpose, as Saul eventually did?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this transformative encounter, highlighting its significance in understanding Jesus' identity and the nature of persecution.
For consider what glory it is to set aside the lusts of this life, and to oppose a mind withdrawn from all commerce with nature and the world, to all the opposition of the adversary, and to have no dread of the cruelty of the torturer;Early Church Fathers on Acts 9 →
And he said, Who art Thou Lord? thus in the first place confessing himself His servant. And the Lord said, I am Jesus, whom thou persecutest: think not thy warring is with men.Early Church Fathers on Acts 9 →
I am Jesus, whom you are persecuting. He did not say: I am God, I am the Son of God, but he says: Accept the weakness of my humility and lay down the scales of your pride.Early Church Fathers on Acts 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 9:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, who art thou, Lord?.... For he knew not whether it was God, or an angel, or who it was that spake to him; he knew not Christ by his form or voice, as Stephen did, when he saw him
Read John Gill on Acts 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he said, Who art thou, Lord?
Read Robert Jamieson on Acts 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho art thou, Lord? Saul was in a great consternation and doubting, whether it was God, or an angel. Jesus whom thou persecutest: though he did not intend this persecution against Christ, yet our Saviour looks upon the good or evil done unto his members as done unto himself. It is hard for thee to kick against the pricks: this kicking against the pricks is a proverbial speech, taken either from oxen or slaves, whom they used with goads to prick on to their work, which when they kicked against, or opposed themselves to, they did not hurt the goads or pricks, but themselves; so shall all persecutors find that their mischiefs recoil upon themselves; Christ and his members shall be made here…
Read Matthew Poole on Acts 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. Ver. 5. To kick against the pricks] A metaphor from oxen pushing back upon the goad, when they are pricked therewith, as Beza showeth out of Aeschilus.
Read John Trapp on Acts 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Who art thou, Lord?—The word “Lord” could not as yet have been used in all the fulness of its meaning. As in many cases in the Gospels, it was the natural utterance of respect and awe (John 5:7; John 9:36; John 20:15), such as would be roused by what the persecutor saw and heard. I am Jesus whom thou persecutest.—Some of the best MSS. give “Jesus of Nazareth”; or better, perhaps, Jesus the Nazarene. It is probable, however, that this was inserted from Acts 22:18, where it occurs in St. Paul’s own narrative. Assuming the words to have been those which he actually heard, they reproduced the very Name which he himself, as the chief accuser of Stephen, had probably uttered in the tone of…
Read Charles John Ellicott on Acts 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Who art thou, Lord?] τιςει, κυριε; Who art thou, SIR? He had no knowledge who it was that addressed him, and would only use the term κυριε, as any Roman or Greek would, merely as a term of civil respect. I am Jesus whom thou persecutest] "Thy enmity is against me and my religion; and the injuries which thou dost to my followers I consider as done to myself." The following words, making twenty in the original, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition…
Read AdamClarke on Acts 9 →CambridgeThe Cambridge Bible for Schools and Colleges5. And he said, Who art thou, Lord?] Saul is sensible of the Divine nature of the vision, and shews this by his address. The appearance of Christ, though in a glorified body, must have been like that which He wore in His humanity, and since Saul does not recognize Jesus, we may almost certainly conclude that he had not known Him during His ministerial life.And the Lord said] The best texts have only “And he,” the verb “said” being understood.I am Jesus whom thou persecutest] In Acts 22:8 St Paul gives the fuller form of the sentence, “I am Jesus of Nazareth.” By using this name, the being whose Divine nature Saul has already acknowledged by calling him “Lord,” at once and for ever puts an…
Read Cambridge on Acts 9 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he said, Who art thou, Lord? - The word “Lord” here, as is frequently the case in the New Testament, means no more than “sir,” John 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus.
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
“Who are You, Lord?” Saul asked. “I am Jesus, whom you are persecuting,” He replied.
He said, “Who are you, Lord?” The Lord said, “I am Jesus, whom you are persecuting.
“Who are You, Lord?” Saul asked. “I am Jesus, whom you are persecuting,” replied the Lord.
So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!
Tyndale line
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
And he said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest:
And he said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest:
And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. It is hard for thee to kick against the goads.
And he sayd, Who art thou, Lord? And the Lord sayd, I am Iesus whom thou persecutest: it is hard for thee to kicke against pricks.
Strictly literal
And he said, Who art thou, Lord? And he [said], I am Jesus, whom thou persecutest.
And he said, 'Who art thou, Lord?' and the Lord said, 'I am Jesus whom thou dost persecute; hard for thee at the pricks to kick;'
And he said, “Who are You, Lord?” And the LORD said, “I am Jesus whom you persecute; [[hard for you to kick at the goads”;
Saul replied, “Who are you, Lord?” The Lord said, “I am Jesus whom you are persecuting;
From the Latin
Who said: Who art thou, Lord? And he: I am Jesus whom thou persecutest. It is hard for thee to kick against the goad.
Simplified
“Who are you, Lord?” Saul asked. “I am Jesus, the one you're persecuting,” he replied.
And he said, Who are you, Lord? And he said, I am Jesus, whom you are attacking:
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.
Qui dixit : Quis es, domine ? Et ille : Ego sum Jesus, quem tu persequeris : durum est tibi contra stimulum calcitrare.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܥܢܐ ܗܘ ܘܐܡܪ ܡܢ ܐܢܬ ܡܪܝ ܘܡܪܢ ܐܡܪ ܐܢܐ ܐܢܐ ܝܫܘܥ ܢܨܪܝܐ ܗܘ ܕܐܢܬ ܪܕܦ ܐܢܬ
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.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ — — ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις — — — — —
The standard critical text of the New Testament.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ — — ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις — — — — —
The previous edition, still widely cited.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ — — ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις — — — — —
The Society of Biblical Literature edition, freely licensed.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ — — ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις — — — — —
The edition that turned scholarship toward the earliest manuscripts.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ — — ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις — — — — —
An independent critical text built from the oldest witnesses then known.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ — — ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις — — — — —
A recent critical edition following documentary evidence closely.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ κύριος εἶπεν· ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις — — — — —
The reading of the majority of surviving manuscripts.
εἶπεν δέ· τίς εἶ, κύριε; ὁ δέ κύριος εἶπεν· ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις σκληρόν σοι πρὸς κέντρα λακτίζειν·
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 |
|---|---|---|
| κύριος Lord | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| εἶπεν· said: | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| σκληρόν hard | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| σοι to you | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| πρὸς to | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| κέντρα stingers | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| λακτίζειν· to kick; | 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 9:5
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.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-NSM — Interrogative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
I-NSM Part of Speech: Interrogative pronoun Case: Nominative Number: Singular Gender: Masculine
568 occurrences in the New Testament, rendered 17 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 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
Every reference is on the Strong's page.
Counted over the 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-VSM — Noun · vocative · singular · masculinevocative — the one being addressed.
Agrees with anything else marked singular masculine.
N-VSM Part of Speech: Noun Case: Vocative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-ASM — Relative pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
R-ASM Part of Speech: Relative pronoun Case: Accusative Number: Singular Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NS — Personal pronoun · second person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-2NS Part of Speech: Personal pronoun Person: second Case: Nominative Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
διώκω (diōkō) means to pursue or chase, often with a sense of hostility, as in persecution. It can also refer to following eagerly after something, such as righteousness or peace. The New Testament uses it in various contexts, including persecution (e.g., Matthew 5:10-12) and the pursuit of virtues (e.g., Romans 12:13). The lexicons do not show significant disagreement.
διώκω ; impf. ἐδίωκον ; fut. διώξω (Mt. xxiii. 34; Lk. xxi. 12; Jn. xv. 20; 2S. xxii. 38; Sap. xix. 2; a rarer form for the more com. Attic διώξομαι, ef. Bitm. Ausf. Spr. ii. 154; W.84 (80); [B. 53 (46); esp. Veitch s. v.; Rutherford, New Phryn. p. 377]); 1 aor. ἐδίωξα ; Pass., [pres. διώκομαι]; pf. ptep. dediwypevos; 1 fut. διωχθήσομαι; (fr. δίω to flee) ; Sept. commonly for 17; 1. to run or flee, put to flight, drive away: (τινὰ) ἀπὸ πόλεως εἰς πόλιν, Mt. xxiii. 34, cf. x. 23 Grsb. 2. to run swiftly in order to catch some person or thing, to run after; absol. (Hom. Il. 23, 8344; Soph. El. 738, ete.; διώκειν δρόμῳ, Xen. an. 6, 5, 25; ef. 7, 2, 20), to press on: fig. of one who in a race runs swiftly to reach the goal, Phil. iii. 12 (where distinguished fr. καταλαμβάνειν, [cf. Hdt. 9, 58; Leian. Hermot. 77]), vs. 14. fo pursue (in a hostile manner): τινά, Acts xxvi. 11; Rev. xii. 138.…
Read the full entry →διώκω. P Fay 11139 (A.D. 95-6) (= Sevections, p. 67) τὸν λ[ι]μνασμ[ὸν] δ[(Ποξον τῶν [ἐ]ϊλα[ι]ώνίων τ]ῶν πάντον, “hasten with the flooding of all the olive-yards " (Edd.), 76, 1125 (A.D. 99) εὖ πυήσις διῶξαι τοὺς σκαφήτρους τῶν ἐλαιώνον, ‘please carry forward the digging of the olive-yards’’ (Edd.). For διώκω = ‘pursue,’” cf. OG/S 532° (B.C. 3) ὅπλο[ις τε] καὶ σιδήρωι διώξειν, and the moral tale in P Grenf II. 84? (v/vi A.D.) where a patricide, fleeing into the desert, ἐδιόκαιτο (2. ἐδιώκετο) ὑπὸ λέωντος, ‘was pursued by a kon.” The phrase δίωκε τὸν λόγον = ‘‘ pursue the recital of the formula’’ is common in the magic papyri: see the editor’s note on P Lond 46" (iv/A.D.) (=I. p. 78). We may add two exx. of the verb from Christian amulets. The first, P Oxy VIII. 1151 (? v/A.D.) opens, Φεῦγε πν(εῦμ)ᾳ μεμισιμένον, Χιριστό)ς σε διώκει, ** Fly, hateful spirit ! Christ In the second, BGU III.…
Read the full entry →διώκω (diōkō) — to pursue.
διώκω,
Epic dialect infinitive διωκέμεναι, -έμεν (see. below): future -ξω[Refs 7th c.BC+]aorist ἐδίωξα: aorist 2 ἐδιώκαθον (see. διωκάθω): perfect δεδίωχα [Refs 4th c.BC+] —middle (see. below):—passive, future διωχθήσομαι [Refs 1st c.BC+]; but διώξομαι in passive sense, [LXX+1st c.BC+]: aorist ἐδιώχθην [Refs 5th c.BC+]: perfect δεδίωγμαι [NT]; see at {δίω}):—cause to run, set in quick motion, opposed to φεύγω:
1. pursue, chase, in war or hunting, φεύγοντα διώκειν [Refs 8th c.BC+] —middle, διώκεσθαί τινα πεδίοιο, δόμοιο, chase one over or across.., [Refs 8th c.BC+]
1. b with accusative person, of a lover, [Refs 7th c.BC+] [same place]; follow, [NT+5th c.BC+]
διώκω
dioko
a prolonged (and causative) form of a primary verb dio (to flee;
compare the base of 1169 and 1249); to pursue (literally or
figuratively); by implication, to persecute:--ensue, follow (after),
given to, (suffer) persecute(-ion), press forward.
see GREEK for 1169
see GREEK for 1249
διώκω
v.
I pursue, persecute
διώκω diōkō 45x
to put in rapid motion; to pursue; to follow, pursue the direction of, Lk. 17:23; to follow eagerly, endeavor earnestly to acquire, Rom. 9:30, 31; 12:13; to press forwards, Phil. 3:12, 14; to pursue with malignity, persecute, Mt. 5:10, 11, 12, 44
διώκω δίω II to pursue aperson, to chase, hunt, Il., etc.:—so in Mid., διώκεσθαί τινα πεδίοιο to chase one over or across the plain, Hom.: — to be a follower of a person, attach oneself to him, Xen.
to pursue an object, seek after, Od., etc.; δ. τὰ συμβάντα to follow or wait for the event, Dem.
to drive or chase away, banish, Od., Hdt.
of the wind, to drive a ship, of rowers, to impel, speed on her way, Od.; of a chariot, to drive, Orac. ap. Hdt.; δ. πόδα to urge on, Aesch.:—then, intr. to drive, drive on, Il.: to gallop, speed, run, Aesch.
as law-term, to prosecute, bring an action against a man, ὁ διώκων the prosecutor (opp. to ὁ φεύγων the defendant), Hdt., etc.; ὁ διώκων τοῦ ψηφίσματος he who impeaches the words of the decree, Dem.; c. gen. poenae, θανάτου or περὶ θανάτου δ. τινά, Lat. capitis accusare, Xen.: but c. gen. criminis, to…
Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
45 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 45 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 43 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διοιχθέντων γὰρ τῶν διανοίας ὀμμάτων ὀξυδερκέστερον εἶδεν ὅτι ἐπὶ τὴν δυσαλώτου πράγματος θήραν ἀναδέδυκεν ἐξαναχωροῦντος αἰεὶ καὶ μακρὰν ἀφισταμένου καὶ φθάνοντος ἀπείρῳ τῷ μεταξὺ διαστήματι τοὺς διώκοντας.
Ἅβραμος δὲ διώκων εἵπετο μέχρι καὶ δευτεραίους συνήλασεν αὐτοὺς εἰς Ὠβὰ τῆς Δαμασκηνῶν γῆς, ἐπιδείξας ὅτι τὸ νικᾶν οὐκ ἐν τῷ πλήθει καὶ τῇ πολυχειρίᾳ κεῖσθαι συμβέβηκεν, ἀλλὰ προθυμία τῶν μαχομένων καὶ τὸ γενναῖον κρατεῖ παντὸς ἀριθμοῦ, τριακοσίοις…
εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ θεὸς συντόμως ἀπεδίδου, εὐθέως ἐμπορίαν ἠσκοῦμεν καὶ οὐ θεοσέβειαν: ἐδοκοῦμεν γὰρ εἶναι δίκαιοι, οὐ τὸ εὐσεβές, ἀλλὰ τὸ κερδαλέον διώκοντες.
σε ὑγιαίνειν μετὰ τῶν σῶν πάντων, καὶ ἐγὼ αὐτὸς ἔρρωμαι. ἐξελθὼν ἀφʼ ὑμῶν πολλὰ ἐδίωξα θέλων καταλαβεῖν τὸ πλοῖόν μου ἵνα πέμψω ὑμῖν τὸ περὶ τῶν οὐετρανῶν, καὶ οὐ
ἔβαλόν μοι τὰ μὲν ἔρριπτον καὶ γὰρ ἄν τινας οἵτινες μήτε … ἐξ ὅσων ἐδίωξαν μήτε στρατοπεδάρχου μήτε ἑκατον… … ου κελεύσαντι … δι … … … χαρισθέντες ἔδησάν
τὴν τελευτὴν τοῦ … τρου ἀηδῶς ἔσχον. ἀλλὰ ἀνθρώπινον· καὶ γὰρ καὶ ἡμεῖς τοῦτο διώκομεν. πολλὰ δὲ καὶ τὸν Μάρκον παρεμυθησάμεθα λυπούμενον ἤτε διὰ τὴν ἐκείνου τελευτὴν ἤτε διὰ
The Greek word σκληρός (lemma: sklēros) means hard, harsh, or severe, derived from the root meaning to dry. It describes both physical hardness and metaphorical harshness, as seen in contexts like Matthew 25:24, where it refers to a stern character. The lexicons note various uses, including of sound, taste, and personality, but do not present significant disagreement.
In the parable of the Talents (Matt. xxv.), the slothful servant charges his master with being σκληρός, “an hard man’’ (ver. 24); while in the corresponding parable of St. Luke it is αὐστηρός, ‘an austere man” (xix. 21), which he accuses him of being. It follows that the words must be nearly allied in meaning ; but not that they are identical in this. Σκληρός, derived from σκέλλω, σκλῆναι (= ‘ arefacio’), is properly an epithet applied to that which through lack of moisture is hard and dry, and thus rough and disagreeable to the touch ; or more than this, warped and intractable, the ‘asper’ and ‘durus’ in one. It is then transferred to the Sxl SYNONYMS OF THE NEW TESTAMENT 4, region of ethics, in which it chiefly moves, expressing there roughness, harshness, and intractability in the moral nature of a man. Thus Nabal (1 Sam. xxv. 3) is σκληρός, and no epithet could better express the…
Read the full entry →σκληρός, -ά, -όν
(< σκέλλω, to dry),
[in LXX chiefly for קָשָׁה ;]
hard to the touch, rough, harsh, (opp. to μαλακός); metaph., in various uses;
of men, hard, stern, severe: Mt 25:24;
of things, hard, rough, violent: σκληρόν σοι (ἐστι), Ac 26:14; λόγος, Jo 6:60; ἄνεμος, Ja 3:4; σκληρὰ λαλεῖν, Ju 15.†
SYN.: αὐστηρός, q.v
σκληρός, -d, -όν, (σκέλλω, σκλῆναι, [to dry up, be dry]), fr. [Hes., Theogn.], Pind., Aeschyl. down; Sept. for TWP, hard, harsh, rough, stiff, (ra σκληρὰ x. τὰ μαλακά, Xen. mem. 3,10, 1); of men, metaph., harsh, stern, hard: Mt. xxv. 24 (1S. xxv. 3; Is. xix. 4; xlviii. 4; many exx. fr. prof. auth. are given by Passow s. v.2b.; [L. and S. 8. ν. Il. 2; esp. Trench §xiv.]); of things: ἄνεμος, violent, rough, Jas. iii. 4; ὁ λόγος, offensive and intolerable, Jn. vi. 60, equiv. to ds σκανδαλίζει, 61; σκληρὰ λαλεῖν κατά τινος, to speak hard and bitter things against one, Jude 15 (σκληρὰ λαλεῖν τινι is also used of one who speaks roughly, Gen. xlii. 7, 30; ἀποκρίνεσθαι σκληρά, to reply with threats, 1 K. xii. 13); σκληρόν ἐστι foll. by an inf., it is dangerous, turns out badly, [A. V. it is hard], Acts ix. 5 Rec.; xxvi.…
Read the full entry →σκληρός. The original meaning of this adj. was “" hard,’’ as in BGU III. 9521° (ii/iii A.D.) τιμῆς μαρμάρου ξηροῦ σκλ[ηροῦ, and from the inscrr. Sy/7Z 540 (=*%972)98 (B.C. 175), which speaks of the working and building of the ‘‘ hard ” stone from Lebadeia, πέϊτρας σκληρᾶς: so OG/S 194° (B.C. 42) ἐκ σκληροῦ λίθου. But in this last inser. 15 σκληροτέρας kal [μείζονος συμφορᾶς Tov ἀέρος describes (with some doubt from hiatus) a pestilent miasma in the atmosphere. See also P Cairo Zen II. 59275° (B.C. 251) σκ]ληρὰ κρέα, ‘bitter (or pickled) meats.” BGU LI. 140" (time of Hadrian) τ]οῦτο οὐκ ἐδόκει σκληρὸν [el]vat shows the metaph. sense which prevails in the NT: cf. Aaibel 942° (i/B.C.) θερμὸν πνεῦμα φέρων σκληρᾶς παῖς ἀπὸ πυγμαχίας, and Aristeas 289 where kings are described as ἀνήμεροί τε Kal σκληροί, ‘‘inhuman and harsh.” For σκληρουργός, ‘fa mason,” cf. P Ryl II. gro (ii/a.p.), BGU III.…
Read the full entry →σκληρός (sklēros) — hard.
σκληρός, ά, όν,
also Doric dialect, [Refs 5th c.BC+], hyperdorian mode σκλᾱρός [Refs 5th c.BC+]:— hard, opposed to μαλακός in all senses:
I. hard to the touch, ξύλον σ. ἢ μαλακόν [Refs 6th c.BC+]; ἐλαία Pi.[same place]; γῆ [Refs 5th c.BC+]
I.2. of sound, harsh, σκληρὸν ἐβρόντησε [Refs 8th c.BC+]
I.3. of taste and smell, harsh, bitter, σ. ὕδατα (springing from a rocky soil) [Refs 5th c.BC+]; of wine, dry, [Refs 5th c.BC+]: metaphorically, σ. φράσις [Refs 1st c.BC+]
I.4. stiff, unyielding, opposed to ὑγρός (lithe and supple), τιτθία σ. καὶ κυδώνια [Refs 5th c.BC+]; of the hair (compare σκληρόθριξ), [Refs 4th c.BC+]; σ. δέρμα, σάρξ, [Refs]; of persons, [Refs 5th c.BC+]; of dogs, [Refs 5th c.BC+]; οἱ τὸ σῶμα σ. [Refs 4th…
σκληρός
skleros
from the base of 4628; dry, i.e. hard or tough (figuratively, harsh,
severe):--fierce, hard.
see GREEK for 4628
σκληρός, ά, όν
Adj
hard, violent, harsh, stern
σκληρός sklēros 5x
dry, hard to the touch; met. harsh, severe, stern, Mt. 25:24; vehement, violent, fierce, Jas. 3:4; grievous, painful, Acts 26:14; grating to the mind, repulsive, offensive, Jn. 6:60; stubborn, resistance to authority, Jude 15*
σκληρός σκληρός, ή, όν σκέλλω hard, Lat. durus, Theogn., Aesch., etc.
of sound, hard, harsh, crashing, Lat. aridus, Hes., Hdt.
hard, stiff, unyielding, Lat. rigidus, Ar., Xen.:—of boys who look old for their age, stiff, sturdy, Plut., Luc.
metaph. of things, hard, austere, severe, Soph., Eur.; σκληρὰ μαλθακῶς λέγων Soph.
adv., σκληρῶς καθῆσθαι, i. e. on a hard seat, Ar.
6 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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 31 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.
ἀποφεύγετε οὖν ἐν τῷ παρόντι καὶ τὸ κάκιστον καὶ τὸ ἄριστον, κάκιστον μὲν τὸ μυθικὸν πλάσμα, τὸ ἄμετρον καὶ ἐκμελὲς ποίημα, τὸ ὑπ’ ἀμαθίας σκληρὸν καὶ δρύινον ὄντως νόημα καὶ πεῖσμα, ὧν Ἠσαῦ ἐπώνυμος, ἄριστον δὲ τὸ ἀνάθημα·
ἦν δὲ Νάβαλος, τοῦτο γὰρ εἶχεν ὄνομα, σκληρὸς καὶ πονηρὸς τοῖς ἐπιτηδεύμασιν ἐκ κυνικῆς ἀσκήσεως πεποιημένος τὸν βίον, γυναικὸς δʼ ἀγαθῆς καὶ σώφρονος καὶ τὸ εἶδος ὡραίας λελαχώς.
Ὁ μὲν ἄνθρωπος, φημί, κύριε, πρόθυμός ἐστι τὰς ἐντολὰς τοῦ θεοῦ φυλάσσειν, καὶ οὐδείς ἐστιν ὁ μὴ αἰτούμενος παρὰ τοῦ κυρίου, ἵνα ἐνδυναμωθῇ ἐν ταῖς ἐντολαῖς αὐτοῦ καὶ ὑποταγῇ αὐταῖς: ἀλλ̓ ὁ διάβολος σκληρός ἐστι καὶ καταδυναστεύει αὐτῶν.
ἀνὰ ἡμιωβέλιον τέταρτον φόρετρον ὀβολοὶ γ 𐅵 δ καρύων βασιλικῶν φορμὸς φόρετρον τριώβολον καὶ σκληρῶν ἄλλα β φόρετρον διώβολον ἐσχάραι β φόρετρον ὀβολὸς α 𐅵 γλυκέως ἡμικάδια δ φόρετρον
στρατείας ἀνείλαντο χρόνῳ, τὴν πρὸς τὰ πατρικὰ ὑπάρχοντα πρόσοδον κεκωλῦσθαι, καὶ τοῦτο οὐκ ἐδόκει σκληρὸν εἶναι τὸ ἐναντίον αὐτῶν τῆς στρατιωτικῆς διδαχῆς πεποιηκότων. ἥδιστα δὲ αὐτὸς προίεμαι τὰς ἀφορμὰς
συνταγήν σου κατεληλυθέναι εἰς τὸ ὕδρευμα καὶ ὀρωρυχέναι ὀλίγον τι καὶ ὑπηντηκέναι μοι ὄρος σκληρὸν ὅ τι ἀποτέτριφε καὶ τὰ σιδήρια. γίγνωσκε οὖν, κύριε, μόγις τὸ τρίτον διδὸν αὐτὸ
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The Greek word κέντρον (i.e. *kentron*) means a sting or goad, derived from the verb κεντέω (to prick). It encompasses meanings related to sharp points, such as the stings of animals and metaphorical uses like incentives or tortures. In the New Testament, it appears in contexts discussing death and divine impulses, notably in 1 Corinthians 15:55-56 and Acts 26:14.
κέντρον, -ου, τό
(< κεντέω, to prick),
[in LXX: Pr 26:3 (מֶתֶג), Ho 13:14 (קֹטֶב), 5:12, Si 38:25, IV Mac 14:19*;]
a sting (IV Mac 14:19): Re 9:10. Metaph. (as Ho 13:14): τ. θανάτου, I Co 15:55(LXX), 56.
a goad: pl., Ac 26:14.†
κέντρον, -ov, τό, (κεντέω to prick) ; 1. a sting, as that of bees (4 Mace. xiv. 19), scorpions, locusts, Rev. ix. 10. Since animals wound by their sting and even cause death, Paul in 1 Co. xv. 55 (after Hos. xiii. 14 Sept.) attributes to death, personified, a κέντρον, i. 6. a deadly weapon, and that κέντρον is said to be ἡ ἁμαρτία [56], because sin is death’s cause and punishment [?] (Ro. v. 12). 2. as in the Grk. writ. an iron goad, for urging on oxen, horses and other beasts of burden; hence the proverb πρὸς κέντρα λακτίζειν, to kick against the goad, i. e. to offer vain and perilous or ruinous resistance: Acts ix.5 Rec.; xxvi. 14; ef. Pind. Pyth. 2, 173; Aeschyl. [Ag. 1624, ef.] Prom. 323; Eurip. Bacch. 795; Terent. Phorm. 1, 2, 28; Ammian. 18, 5.
κέντρον is used metaphorically = ‘‘ desire” in a sepulchral inser. from Byzantium of iii/iv A.p. Kazbel 534°— σῆς γλυκερῆς ψυχῆς κέντρον ἄπαυστον ἔχων.
κέντρον (kentron) — sting.
κέντρον, τό,
(κεντέω) any sharp point:
1. horse-goad, [ἵπποι] ἄνευ κέντροιο θέοντες [Refs 8th c.BC+], ox-goad [Refs 8th c.BC+], used as an instrument of torture, [Refs 5th c.BC+]; as a symbol of sovereignty, λαβὼν.. χερσὶν κέντρα κηδεύει πόλιν [Refs 5th c.BC+]
1. b metaphorically, goad, spur, incentive, [Refs 5th c.BC+]; ποῦ γὰρ τοσοῦτο κ. ὡς μητροκτονεῖ; [Refs 5th c.BC+]; κέντρα πτολέμοιο, of the Argives, Oracle texts cited in [Refs 3rd c.BC+]; κ. ἐμοῦ desire for me, [Refs 5th c.BC+]
2. metaphorically, in plural, tortures, pangs, [NT]
3. point of a spear, [Refs 2nd c.BC+] with which Oedipus pierced his eyes, [Refs 5th c.BC+]
4. peg of a top, [Refs 5th c.BC+]
5. of animals,
κέντρον
kentron
from kenteo (to prick); a point ("centre"), i.e. a sting
(figuratively, poison) or goad (figuratively, divine impulse):--prick,
sting.
κέντρον, ου, τό
n.n.
a sting, goad
κέντρον kentron 4x
a sharp point; a sting of an animal, Rev. 9:10; a prick, stimulus, goad, Acts 26:14; met. of death, destructive power, deadly venom, 1 Cor. 15:55, 56*
κέντρον κέντρον, ου, τό, κεντέω any sharp point:
a horsegoad, Lat. stimulus, Il., etc.: also an ox-goad, Plat.; —proverb., πρὸς κέντρα λακτίζειν, v. λακτίζω 2.
metaph. a goad, spur, incentive, Aesch., Eur.
an instrument of torture, Hdt.:—metaph. in pl. tortures, pangs, Soph.
the sting of bees and wasps, Ar.; of a scorpion, Dem.; metaph. of the impression produced by Socrates, ὥσπερ μέλιττα τὸ κ. ἐγκαταλιπών Plat.
the stationary point of a pair of compasses, the centre of a circle, id. Plat.
5 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
καὶ γὰρ εἰ τὰ τῆς συμπάσης μέρη γῆς ἐποικοδομηθείη προκαταβληθέντι βραχεῖ θεμελίῳ καὶ ἀνεγερθείη τρόπον κίονος ἑνός, μυρίοις τῆς αἰθερίου σφαίρας ἀπολειφθήσεται διαστήμασι, καὶ μάλιστα κατὰ τοὺς ζητητικοὺς τῶν φιλοσόφων, οἳ τοῦ παντὸς κέντρον εἶναι…
ἥτις ἐκτεινομένη μέχρις Αἰθιόπων καὶ τῆς εὐδαίμονος Ἀραβίας ὅρμος τε οὖσα τῆς Ἰνδικῆς, πεντήκοντα πρὸς ταῖς ἑπτακοσίαις ἔχουσα μυριάδας ἀνθρώπων δίχα τῶν Ἀλεξάνδρειαν κατοικούντων, ὡς ἔνεστιν ἐκ τῆς καθʼ ἑκάστην κεφαλὴν εἰσφορᾶς τεκμήρασθαι, τὴν…
λακτίζω is a verb meaning 'to kick,' derived from the word for 'heel.' It appears in various contexts, including kicking at doors or tramping on fallen objects. The New Testament uses it in Acts 26:14, where it describes a figurative struggle. Moulton & Milligan note its use in ancient texts, illustrating its broader application in Greek literature.
* λακτίζω
(< λάξ, with the foot),
to kick: Ac 26:14.†
λακτίζω. With the use of this verb in Ac 2614 cf. BGU III. 10077 (iii/B.C.) τ]ὴν θύραν μου ἐλάκτιζον Tots ποσίν. See also Herodas vii. 118 Bots ὁ λακτίσας ὑμᾶς, ‘it was an ox that kicked you,’’ with reference to a kick from a clumsy, illfitting shoe. The subst. is found in P Amh II, 1411° (a.p. 350) γρόνθοις τε Kal λακτί[σήμασιν, ‘with their fists and heels’’ (Edd.): cf. P Gen I. 5627 (A.D. 346) τὴν πλευρὰν πάσχω λάκτιμα λαβών.
λακτίζω (laktizō) — to kick.
λακτίζω,
perfect λελάκτῐκα [Refs 5th c.BC+]:—kick with the heel or foot, λ. ποσὶ γαῖαν, of a defeated boxer, [Refs 8th c.BC+]; φλὸξ αἰθέρα λακτίζοισα καπνῷ flames lashing heaven with smoke, [Refs 5th c.BC+]; κραδία δὲ φόβῳ φρένα λακτίζει my heart 'knocks at my ribs' for fear, [Refs 4th c.BC+]; τὸν πεσόντα λακτίσαι trample on the fallen, [Refs 4th c.BC+]; λ. βωμὸν εἰς ἀφάνειαν trample on the altar so as utterly to destroy it, [Refs]; τὴν θύραν λ. kick at the door, Ar.[same place]; λ. ἀλλήλους [Refs 5th c.BC+]; of horses, λ. τὸ λυποῦν [Refs 5th c.BC+]; βοῦς ὁ λακτίσας ὑμᾶς, of a clumsy-footed person, [Refs 3rd c.BC+]:—middle in active sense, [Refs]
Read the full entry →λακτίζω
laktizo
from adverb lax (heelwise); to recalcitrate:--kick.
λακτίζω
v.
I kick
λακτίζω laktizō 1x
to kick, Acts 26:14*
λακτίζω λάξ to kick with the heel or foot, kick at, spurn, Od.; φλὸξ αἰθέρα λακτίζοισα flames lashing heaven, Pind.; κραδία φόβωι φρένα λακτίζει my heart "knocks at my ribs" for fear, Aesch.; τὸν πεσόντα λακτίσαι to trample on the fallen, id. Aesch.; τὴν θύραν λ. to kick at the door, Ar.:—Pass., ὑπὸ ἵππου λακτισθείς Xen.
absol. to kick, struggle, of one dying, Od.: proverb., λ. πρὸς κέντρα to kick against the pricks, Pind., Aesch., etc.
(laktizo): In the famous vision on the road to Damascus the unseen voice said to Saul: "Why persecutest thou me? It is hard for thee to kick against the goad" (Ac 9:4 f; 26:14). The words are omitted from the best manuscripts in Ac 9:4. This was a familiar proverb in both Greek and Latin literature, and refers to the severer goading received by an ox which kicks back at the goad used to guide or urge him on. The words seem to mean that Paul's paroxysm of persecution was a painful as well as profitless resistance to the pricks of conscience by which God was leading him into the light.
2 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.