Galatians 1:23 — Word Study
N1904μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
BSAOnlymonon howeverde hearingakouō▸ they wereeimi▸ thathoti the [one]ho persecutingdiōkō▸ [pursued, harassed] usegō formerlypote [in times past, previously] nownun [at this present time] is evangelisingeuangelizomai▸ [spreading, proclaiming] theho faithpistis [trust, confidence in God] whichhos, hē oncepote [formerly, in the past] he was destroying;portheō▸ [lay waste, ravage]
| Greek | English | Parsing |
|---|---|---|
| μόνον | Only | Adverb |
| δὲ | however | Conjunction |
| ἀκούοντες | hearing | Verb, present, active |
| ἦσαν | they were | Verb, imperfect, active |
| ὅτι | that | Conjunction |
| ὁ | the [one] | Article, nominative, singular |
| διώκων | persecuting | Verb, present, active |
| ἡμᾶς | us | Personal pronoun, first person, accusative |
| ποτε | formerly | Particle |
| νῦν | now | Adverb |
| εὐαγγελίζεται | is evangelising | Verb, present, middle |
| τὴν | the | Article, accusative, singular |
| πίστιν | faith | Noun, accusative, singular |
| ἥν | which | Relative pronoun, accusative, singular |
| ποτε | once | Particle |
| ἐπόρθει· | he was destroying; | Verb, imperfect, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” |
| KJV | But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. |
| ASV | but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc; |
| YLT | and only they were hearing, that 'he who is persecuting us then, doth now proclaim good news — the faith that then he was wasting;' |
| WEB | but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.” |
| BBE | Only it came to their ears that he who at one time was cruel to us is now preaching the faith which before had been attacked by him; |
Where they part company is in the rendering of ἀκούοντες — see How Translations Differ.
The structure consists of a main clause followed by a noun clause that provides the content of what was heard.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀκούω
verbἀκούω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Galatians 1:23
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 — Paul’s Defense of His Apostolic Authoritygenerated
Galatians 1:23 describes how the early churches learned about Paul’s dramatic transformation from a persecutor to a preacher of the faith. This change was significant, as it demonstrated the power of God to change lives. The account emphasizes that the churches had only heard about this change, highlighting the impact of Paul's previous actions and the miraculous nature of his conversion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 9:13–20 | But Ananias answered, “Lord, many people have told me about this man and all the harm he has done to Your saints in Jerusalem. |
| 2 | 1 Corinthians 15:8–10 | And last of all He appeared to me also, as to one of untimely birth. |
| 3 | 1 Timothy 1:13–16 | I was formerly a blasphemer, a persecutor, and a violent man; yet because I had acted in ignorance and unbelief, I was shown mercy. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — διώκω, diōkōgenerated
The word διώκων is a present active participle of the verb διώκω, which means to pursue or chase, often with hostile intent. In this context, it describes Paul’s previous actions of persecuting the early Christians.
This participle indicates an ongoing action in the past, showing that Paul was actively engaged in persecuting the followers of Jesus. The use of the present participle emphasizes the seriousness of his former life and the contrast with his current role as a preacher.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.”' This wording is consistent across several translations, including the KJV and ASV, which also convey the core message of Paul's transformation.
However, some translations differ in their choice of words. For instance, the YLT uses 'and only they were hearing,' while the WEB states, 'but they only heard.' These variations reflect different stylistic choices rather than significant differences in meaning.
Sentence Structuregenerated
The main verb governing the verse is ἦσαν, they were, which connects the subject to the action of hearing. The structure includes a participial phrase describing the subject's previous actions and an object clause detailing what was heard.
The sentence is built around the subject's experience of hearing about Paul's transformation, which is presented as a significant development in the early church's understanding of him.
Septuagint Backgroundgenerated
διώκων appears in the Septuagint, where it translates the Hebrew word for pursuing or chasing, often in contexts relating to hostility or persecution. This connection enriches the understanding of Paul's previous actions as a serious threat to the early Christians.
The usage of διώκων in the LXX highlights the continuity of the theme of persecution throughout the biblical narrative, linking Paul's actions to a broader historical context.
In plain words — the whole versegenerated
Galatians 1:23 tells us that the early churches heard about Paul, who had once persecuted them, but was now preaching the faith he had previously tried to destroy. This change illustrates the power of God to transform lives.
Frequently Asked Questionsgenerated
Paul actively sought to harm and imprison Christians, believing he was defending his faith until his conversion experience.
This emphasizes the miraculous nature of his change and how news of his conversion spread, impacting the early Christian community.
Paul's past as a persecutor gave him a unique perspective and authority when preaching about grace and redemption.
It shows that no one is beyond the reach of God’s grace, and even the most unlikely individuals can become powerful advocates for the faith.
Reflection Questionsgenerated
- How can I relate to Paul's transformation in my own life?
- What does this verse teach me about the power of God to change people?
- In what ways can I share my own story of change with others?
- How can I support those who are struggling with their past?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 1:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut they had heard only,.... What they knew of the apostle was only by hearsay; they had never seen him, nor heard him preach, nor conversed with him, only had it reported to them; that he which
Read John Gill on Galatians 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. [ Akouontes (G191) eesan (G2258)] 'They were hearing:' reports were reaching them from time to time.
Read Robert Jamieson on Galatians 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough those churches in the country of Judea had never seen Paul’ s person, yet they had heard of him: 1. That he had been a persecutor of those which professed the doctrine of the gospel, which he here calleth the faith, it being the object and the means of faith. 2. That there was such a change wrought in him, as that he was now become a preacher of that doctrine, for the profession of which he had formerly wasted and destroyed, the churches of Christ.
Read Matthew Poole on Galatians 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. Ver. 23. Now preacheth the faith] A marvellous conversion. I was an obstinate Papist (saith Latimer of himself) as any was in England. Insomuch that when I should be made bachelor of divinity, my whole oration went against Philip Melancthon and his opinions.
Read John Trapp on Galatians 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Had heard.—Rather, were hearing.The faith.—Not quite, as yet, “the body of Christian doctrine,” which was in process of forming rather than already formed, but the one cardinal doctrine of faith in Christ. (Comp. Romans 1:5, and Note there.)
Read Charles John Ellicott on Galatians 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. They had heard only] As a persecutor of the Church of Christ, I was well known; and as a convert to Christ I was not less so. The fame of both was great, even where I was personally unknown.
Read AdamClarke on Galatians 1 →CambridgeThe Cambridge Bible for Schools and Colleges23, 24. They only heard reports to the effect that, Our former persecutor is now preaching the faith which he once was seeking to destroy.
Read Cambridge on Galatians 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut they had heard only ... - They had not seen me; but the remarkable fact of my conversion had been reported to them. It was a fact that could hardly be concealed; see the note at Acts 26:26.
Read Albert Barnes on Galatians 1 →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
They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.”
but they only heard, “He who once persecuted us now preaches the faith that he once tried to destroy.”
They only heard the account: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.”
They were only hearing, “The one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.”
Tyndale line
But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc;
but they only heard say, He that once persecuted us now preacheth the faith of which he once made havock;
But they had heard only, That he who persecuted us in times past, now preacheth the faith which once he destroyed.
And they glorified God for me.
Strictly literal
only they were hearing that he who persecuted us formerly now announces the glad tidings of the faith which formerly he ravaged:
and only they were hearing, that 'he who is persecuting us then, doth now proclaim good news — the faith that then he was wasting;'
and they were only hearing that “he who is persecuting us then, now proclaims good news—the faith that he was then destroying”;
They only heard it being said, “The man who once persecuted us is now proclaiming the faith he once tried to destroy.”
From the Latin
But they had heard only: He, who persecuted us in times past, doth now preach the faith which once he impugned:
Simplified
They had only heard people say, “The man who used to persecute us is now spreading the faith he once tried to destroy!”
Only it came to their ears that he who at one time was cruel to us is now preaching the faith which before had been attacked by him;
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.
tantum autem auditum habebant quoniam qui persequebatur nos aliquando, nunc evangelizat fidem, quam aliquando expugnabat :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܗܕܐ ܒܠܚܘܕ ܫܡܥܝܢ ܗܘܘ ܕܗܘ ܕܡܢ ܩܕܝܡ ܪܕܦ ܗܘܐ ܠܢ ܗܫܐ ܗܐ ܡܣܒܪ ܗܝܡܢܘܬܐ ܗܝ ܕܡܢ ܩܕܡ ܙܒܢܐ ܡܣܚܦ ܗܘܐ
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.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
The standard critical text of the New Testament.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
The previous edition, still widely cited.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
The Society of Biblical Literature edition, freely licensed.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
The edition that turned scholarship toward the earliest manuscripts.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
An independent critical text built from the oldest witnesses then known.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
A recent critical edition following documentary evidence closely.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
The reading of the majority of surviving manuscripts.
μόνον δὲ ἀκούοντες ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτε νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Galatians 1:23
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word μόνος (i.e., *monos*) means 'alone' or 'only.' It can describe someone who is solitary or forsaken, and it is used in various grammatical forms, including as an adjective and adverb. In the New Testament, it appears in contexts emphasizing solitude or exclusivity, such as in Matthew 12:4 and John 5:44. The word can also imply being the sole example of something, as seen in references to God as the 'only God'.
μόνος, -η, -ον,
[in LXX chiefly for לְבַד;]
adj., alone, solitary, forsaken: c. verb., Mt 14:23, Mk 6:47, Lk 9:36, al.; c. pron., Mt 18:15, Mk 9:2, al.; c. subst., Mk 9:8, Lk 4:8, al.; pleonast., οὐκ . . . εἰ μὴ μ., Mt 12:4, Lk 6:4, al.; attrib., only, (ὁ) μ. θεός, Jo 5:44 17:3, Ro 16:27, I Ti…
Read the full entry →μόνος, -η,-ον, Sept. chiefly for 739, [fr. Hom.down]; 1. an adjective, alone (without a companion) ; a. with verbs: εἶναι, εὑρίσκεσθαι, καταλείπεσθαι, etc., Mt. xiv. 23; Mk. vi. 47; Lk. ix. 36; Jn. viii. 9; 1 Th. iii. 1; added to the pronouns ἐγώ, αὐτός, ov, etc.: Mt. xviii. 15; Mk. ix. 2; Lk. xxiv. 18; Ro. xi. 3; xvi. 4, ete. b. it is joined with its noun to other verbs also, so that what is predicated may be declared to apply to some one person alone [ef. W. 131 (124) note]: Mt. iv. 10; Lk. iv. 8; xxiv. 12 [Τ᾿ om. L Tr br. WH reject the vs.]; Jn. vi. 22; Heb. ix. 7; 2 Tim. iv. 11; with a neg. foll. by ἀλλά, Mt. iv. 4. ὁ μόνος θεός, he who alone is God: Jn. v.44; xvii. 3; Ro. Xvi. 27; ὁ μόνος δεσπότης, Jude 4. οὐκ... εἰ μὴ μόνος: Mt. xii. 4; xvii. 8; xxiv. 36; Lk. vi.4; οὐδεὶς - -. εἰ μὴ μόνος, Phil. iv. 15. i. q. forsaken, destitute of help, Lk. x. 40; Jn. viii. 16; xvi. 32, (Sap. x.…
Read the full entry →μόνος genitus), and is common in the LXX in this sense (e.g. | Judg 11", Ps 21 (22)*1, 24 (25)'*, Tob 315}. It is similarly used in the NT of ‘‘only” sons and daughters (Lk γ13, 3%, 9**), and is so applied in a special sense to Christ in Jn 1414, 3% 12, τ Jn 4°, where the emphasis is on the thought that, as the “ only ” Son of God, He has no equal and is able fully to reveal the Father. We cannot enter here into the doctrinal aspects of the word, or into a discussion on the sources, Orphic or Gnostic, from which John is sometimes supposed | to have drawn his use of it, but reference may be made to the art. by Kattenbusch ‘Only Begotten” in Hastings’ DCG ii. p. 281f. where the relative literature is given. A few exx. of the title from non-Biblical sources will, however, be of interest. In an imprecatory tablet from Carthage of iii/A.D., Witnsch AF p. 1857, we find—dpxitw σε τὸν θεὸν - +…
Read the full entry →μόνος (monos) — alone.
μόνος, η, ον,
Epic dialect and Ionic dialect μοῦνος, the only form used by [Refs 8th c.BC+] both in iambic and Lyric poetry, by [Refs 5th c.BC+]: Doric dialect μῶνος [Refs 3rd c.BC+]:— alone, solitary, μοῦνος ἐὼν πολέσιν μετὰ Καδμείοισιν [Refs 8th c.BC+]; φυγὴ μόνου πρὸς μόνον [Refs 3rd c.AD+]
2. with genitive, σοῦ μόνος bereft of thee, without thee, [Refs 5th c.BC+]
II. only, μοῦνον Λαέρτην Ἀρκείσιος υἱὸν ἔτικτε, μοῦνον δ᾽ αὖτ᾽ Ὀδυσῆα πατὴρ τέκεν [Refs 8th c.BC+]; χοίνικος μόνας ἁλῶν for a gallon of salt only, [Refs 5th c.BC+]; single, οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλὰ.. δύω [Refs 8th c.BC+]; εἷς μοῦνος or μόνος, [Refs 8th…
μόνος
monos
probably from 3306; remaining, i.e. sole or single; by implication,
mere:--alone, only, by themselves.
see GREEK for 3306
μόνος, η, ον
Adj
only, solitary, desolate
μόνος μόνος, epic and ionic μοῦνος, η, ον alone, left alone, forsaken solitary, Lat. solus, Hom., etc.; μοῦνος ἐών id. Hom.; μούνω ἄνευθ᾽ ἄλλων Od.
c. gen., μόνος σοῦ without thee, Soph.; also, μοῦνος ἀπό τινος Hhymn., Soph.
alone, only, μοῦνος παῖς υἱός an only son. Hom.; εἷς μόνος, μόνος εἷς Hdt., Soph.
c. gen., μοῦνος πάντων ἀνθρώπων alone of all men, Hdt.; μόνος ἀνδρῶν Soph., etc.
Sup. μονώτατος, the one only person, one above all others, Ar., Theocr.
adv. μόνως, only, Thuc., Xen.
the common adv. is μόνον, alone, only, Lat. solum, Hdt., attic; οὐχ ἅπαξ μ. Aesch.
only, Lat. modo, with an imperat., ἀποκρίνου μ. Plat.; μή με καταπίῃς μ. Eur.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
112 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 47 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 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
οὐδὲ γὰρ πᾶσαν ἐκεῖνος ἔφθη λαβεῖν τὴν ἀναγραφήν, ἀλλὰ μόνα τὰ τοῦ νόμου παρέδοσαν οἱ πεμφθέντες ἐπὶ τὴν ἐξήγησιν εἰς τὴν Ἀλεξάνδρειαν·
προσέχετε ἀκριβῶς: Καὶ φαγέτωσαν οἱ ἱερεῖς μόνοι πάντες τὸ ἔντερον ἄπλυτον μετὰ ὄξους.
παρακομιζομένων εἰς Φιλαδέλφειαν συνέφη διαφωνῆσαι δικέλλας ιε. Εὐκλῆς δέ με ὁ οἰκονόμος ἀναγκάζει ἀποκαταστῆσαι μόνον. ἐμοὶ δὲ προσοφείλεται ὀψώνιον τοῦ β ἔτους μηνῶν δ καὶ τοῦ γ ἔτους μηνῶν
ἀγορὰς καὶ τοῦ … ἐνιαυτοῦ εἰς τὴν κράστιν τῶν ἵππων … ἐλαττουμένων ἡμῶν οὐ μόνον παρὰ τοὺς ἄλλους ἐν τῶι ἐν Πτολεμαΐδι ὑπαίθρωι ἱππεῖς, ἀλλὰ καὶ τοὺς τεταγμένους ἐν
σπάθια δ ὁ αὐτὸς σπάθια β ὁ αὐτὸς καὶ Καμπὸλ σπάθια β ὁ αὐτὸς μόνος κεράμια β ζήτει ὁ αὐτὸς καὶ Ἁτρῆς εἰς λόγον ἀποχῆς σπάθια β καὶ δέλφακα
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 →
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
435 occurrences in the New Testament, rendered 90 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 428 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 515 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.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
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-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
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 ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 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 →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
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
wun.
See NUMBER.
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
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-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
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
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1AP — Personal pronoun · first person · accusative · pluralaccusative — the one it is done to — the object.
Agrees with anything else marked plural.
P-1AP Part of Speech: Personal pronoun Person: first Case: Accusative Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ποτέ is an enclitic particle meaning 'once' or 'at some time.' It can refer to both past and future events and is often used in negative constructions or questions. The New Testament uses it in various contexts, such as John 9:13 and Luke 22:32. Some lexicons note its use in hypothetical clauses and questions, while others emphasize its indefinite temporal nature.
ποτέ,
enclitic particle,
once, formerly, sometime: of the past, Jo 9:13, Ro 7:9 11:30, Ga 1:13, 23 2:6 (Lft., in l.), Eph 2:2, 3, 11, 13 5:8, Col 1:21 3:7, I Th 2:5, Tit 3:3, Phm 11, I Pe 2:10 3:5, 20; ἤδη ποτέ, now at length, Phl 4:10; of the fut., Lk 22:32; εἴ πως ἤδη ποτέ, if sometime soon at length, Ro 1:10.
Read the full entry →ποτέ, an enclitic particle, fr. Hom. down; 1. once, i. e. at some time or other, formerly, aforetime ; a. of the Past: Jn. ix. 13; Ro. vii. 9; xi. 30; Gal. i. 13, 23 [ef. W. § 45, 7]; Eph. ii. 2 sq. 11,13; v. 8; Col. i. 21; iii. 7; 1 Th. ii. 5; Tit. iii. 3; Philem. 11; 1 Pet. ii. 10; iii. 5, 20; ἤδη ποτέ, now at length, Phil. iv. 10. b. of the Future: Lk. xxii. 32; ἤδη ποτέ, now at length, Ro. i. 10. 2. ever: after a negative, οὐδείς ποτε, Eph. v. 29 [B. 202 (175)]; ov... ποτέ, 2 Pet. i. 21; μή more (see μήποτε); after ov μή with the aor. subjunc. 2 Pet. i. 10; ina question, τίς ποτε, 1 Co. ix. 7; Heb.i. 5, 13; ὁποῖοί ποτε, whatsoever, Gal. ii. 6 [but some would render ποτέ here formerly, once; cf. Bp. Lghtft. ad loc. ].
ποτέ, an indefinite temporal particle = ‘fat any time, at some time,” ‘‘once,” ‘‘formerly”’: cf. PSI V. 484? (B.c. 258-7) ὥς ποτε αὐτῶι ἐδόκει, P Oxy IV. 7457 (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις οὐχ ὡς λύσα v>TL ἀλλ᾽ ὥς τινί ποτε ἀποστερητῆι μὴ ἀποδεδωκότι, “*you don’t know how he treated me at Oxyrhynchus (?), not like a man who had paid but like a defrauder and a debtor” (Edd.), P Fay 11076 (A.D. 94) “Hpwva τόν ποτε ἡγούμί(ενον), ‘ Heron the former president,” P Ryl IL. 243° (ii/A.D.) ὅσα ποτὲ οὖν ἐὰν ἀναίναγλώσῃς ls τὴν τοῦ κλήρου κατεργασίαν, ἡμεῖν ἐνλόγησον ἐπὶ λόγου. ““υυΐ down to our account everything you expend on the cultivation of the > ες μοί ποτε περὶ τούτου, ‘“‘you once had a conversation with me on this subject” (Edd.), P Par 57414 (iii/a.p.) (= Selections, p. 113) ἐξορκίζω σε, δαῖμον, ὅστις ποτ᾽ οὖν εἶ, and P Oxy XIV. τόϑ8ο1" (iii/iv a.p.)…
Read the full entry →ποτέ (pote) — once/when.
Included with: πότε,
Ionic dialect κότε, Doric dialect πόκα [Refs 3rd c.BC+]:—interrogative Particle used in direct and indirect questions, when? at what time? [Refs 8th c.BC+]; πότ᾽ ἆρ; ={πότε} with ἆρα [Refs 5th c.BC+]
II. indefinite ποτε (Attic dialect, also [Refs 4th c.BC+], Ionic dialect κοτε, Doric dialect ποκα, Aeolic dialect ποτα [Refs 7th c.BC+]
II.1. at some time or other, at some time, τάχ᾽ ἄν ποτε θυμὸν ὀλέσσῃ [Refs 8th c.BC+]; π. καὶ ἄλλοτε at certain other times, [Refs 5th c.BC+]
II.2. in hypothetical clauses, questions, etc., at any time, ever, [Refs 5th c.BC+]; compare εἴ ποτε: also with relatives (compare δήποτε), Ζεὺς ὅστις ποτ᾽ ἐστίν [Refs 4th c.BC+]; ὅποι ποτέ, ὅπου π., etc., [Refs 5th c.BC+]; after πω, πη, see at {πώποτε, πήποκα}: very frequently…
ποτέ
pote
from the base of 4225 and 5037; indefinite adverb, at some time,
ever:--afore-(any, some-)time(-s), at length (the last), (+ n- )ever,
in the old time, in time past, once, when.
see GREEK for 4225
see GREEK for 5037
ποτέ
Disj.prt.
at one time or other
ποτέ enclit. Particle:
at some time or other, at some time, Hom., etc.
at any time, ever, Soph., etc.; often after relat. words, ὅστις ποτέ, ὅστις δήποτε, ὅστις δηποτοῦν, v. δήποτε; also after πω, v. πώποτε; and after negatives, when it often becomes one word with the negat., οὔποτε, μήποτε, οὐδέποτε, μηδέποτε.
in correl. clauses it stands first, with accent, ποτὲ μέν . . , ποτὲ δέ . . , at one time . . , at another . . , Lat. modo . . , modo . . , Plat.
of some unknown point of time,
the past, once, erst, Il., Trag.; in telling a story, once upon a time, Ar.
the future, at some time, Il., etc.:—with imperat., Lat. tandem aliquando, Soph.
in questions, τίς ποτε; Lat. qui tandem? who in the world? Aesch., etc.; v. τίποτε; τίπτε.
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
29 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 54 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
προλαβὼν γὰρ ὁ θεὸς ἅτε θεὸς ὅτι μίμημα καλὸν οὐκ ἄν ποτε γένοιτο δίχα καλοῦ παραδείγματος οὐδέ τι τῶν αἰσθητῶν ἀνυπαίτιον, ὃ μὴ πρὸς ἀρχέτυπον καὶ νοητὴν ἰδέαν ἀπεικονίσθη, βουληθεὶς τὸν ὁρατὸν κόσμον τουτονὶ δημιουργῆσαι προεξετύπου τὸν νοητόν,…
εἰ δʼ ἐπὶ πλέον ποτὲ χειμάσαιμι, μὴ δείσητε τῶν ὄμβρων τὸ μέγεθος·
εἰ οὖν οὐ γίνεται τοῦτο νῦν, ἄρα ἡμῖν εἴρηκεν, πότε: ὅταν καὶ αὐτοὶ τελειωθῶμεν κληρονόμοι τῆς διαθήκης κυρίου γενέσθαι.
φροντιεῖ σου. ἀπέσταλκα δέ σοι καὶ ἐρίων μνᾶς τρεισήμισυ , καθαρὸν δὲ ὅσον ἄν ποτε ἀποβῆι. τοῦτο ἀνοίσουσίν σοι οἱ ἐργαζόμενοι. ἀπέσταλκα δέ σοι καὶ τὸ καταλειφθὲν στρούθειον ἔρρωσο.
ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι
πόλεως τινὲς ἀπόντα εἵλαντο εἰς λογογραφίαν ἀνεπιτήδειον ὄντα καὶ γράμματα σχεδὸν ἐπιστάμενον οὐδὲ πολιτευσάμενόν ποτε. καὶ μετὰ ἡμέρας … ἀνελθὼν ἐπὶ τῆς μητροπόλεως καὶ τοῦτο μαθὼν οὐδὲ ἔκκλητον ποιεῖσθαι
νῦν is an adverb meaning 'now,' indicating the present time as opposed to the past or future. It can also refer to the immediate past or future. The New Testament uses it frequently, including in John 11:8 and Romans 13:11. Abbott-Smith notes its use in logical sequences, while Liddell-Scott-Jones highlights its dialectal variations and broader applications.
νῦν, adv.,
[in LXX chiefly for עַתָּה;]
prop., of time, now, i.e. at the present time: as opp. to past, Jo 4:18, Ac 7:52, Ro 13:11, II Co 7:9, Col 1:24, al.; opp. to fut., Jo 12:27, Ro 11:31, al.; c. art., ὁ (ἡ, τὸ) et subst., the present: Ro 3:26, Ga 4:25, I Ti 6:17, Tit 2:12, al.; ἀπὸ τοῦ ν. (LXX for מֵעַתָּה), Lk 1:48, Read the full entry →
νῦν (nun) — now.
νῦν
(for νυν, νυ, see infr. II), adverb now, both of the present moment, and of the present time generally, οἳ ν. βροτοί εἰσιν mortals of our day, [Refs 8th c.BC+]; so in Ionic dialect and Attic dialect, οἱ ν. [ἄνθρωποι] men of the present day, [Refs 5th c.BC+]; ὁ ν. τρόπος, τὸ ν. βαρβαρικόν, [Refs 5th c.BC+]; Βοιωτοὶ οἱ ν.[Refs 5th c.BC+]the present, [LXX+5th c.BC+]; μέχρι ν. (variant{μ. τοῦ ν}.) [Refs 1st c.BC+]; τὰ ν. simply, ={ν}., [NT+5th c.BC+]
2. of the immediate past, just now, but now, ν. Μενέλαος ἐνίκησεν [Refs 8th c.BC+]
3. of the future, presently, ν. αὖτ᾽ ἐγχείῃ πειρήσομαι [Refs 8th c.BC+]; compare νῦν δή, νυνί.
νῦν
nun
a primary particle of present time; "now" (as adverb of date, a
transition or emphasis); also as noun or adjective present or
immediate:--henceforth, + hereafter, of late, soon, present, this
(time). See also 3569, 3570.
see GREEK for 3569
see GREEK for 3570
νῦν
Adv
now, already, at present
νῦν nyn 147x
now, at the present time, Mk. 10:30; Lk. 6:21, et al. freq.; just now, Jn. 11:8; forthwith, Jn. 12:31; καὶ νῦν, even now, as matters stand, Jn. 11:22; now, expressive of a marked tone of address, Acts 7:34; 13:11; Jas. 4:13; 5:1; τὸ νῦν, the present time, Lk. 1:48; τανῦν, or τὰ νῦν, now, Acts 4:29
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
149 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 148 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 257 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.
ἐναργέστατα καὶ διὰ τούτου παρίστησιν ὅτι διαφορὰ παμμεγέθης ἐστὶ τοῦ τε νῦν πλασθέντος ἀνθρώπου καὶ τοῦ κατὰ τὴν εἰκόνα θεοῦ γεγονότος πρότερον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
τάξασθαι … ὠνητὴν τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ
γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι
γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ
εὐαγγελίζω is a verb meaning to announce good news, particularly in a Christian context referring to the gospel. It is derived from roots meaning 'good' and 'message.' The New Testament frequently uses it to describe the act of proclaiming the message of salvation through Christ, as seen in verses like Luke 4:18 and Romans 1:15. The lexicons do not show significant disagreement on its meanings.
εὐαγγελίζω : 1 aor. εὐηγγέλισα (Rev. x. 7; xiv. 6; 1S. xxxi. 9; 2S. xviii. 19; W. 71 (69); [B. 35 (30)]); Pass., pres. εὐαγγελίζομαι : pf. ptep. εὐηγγελισμένοι (Heb. iv. 2); 1 aor. εὐηγγελίσθην; Mid., pres. evayyed (Copat ; impf. εὐηγγελιζόμην (Acts viii. 25 LT Tr WH); 1 aor. εὐηγγελισάμην ; (εὐάγγελος bringing good news); Sept. for Wa; to bring good news, to announce glad tidings; Vulg. evangelizo [ete.]; used in the O. T. of any kind of good news: 1S. xxxi. 9; 2. 5.1. 30; 1 Chr.x.9; of the joyful tidings of God’s kindnesses, Ps. xxxix. (xl.) 10; τὸ σωτήριον θεοῦ, Ps. χον. (xevi.) 2; in particular, of the Messianic blessings: Is. xl. 9; lii. 7; lx. 6; lxi. 1, ete.; in the N. T. used esp. of the glad tidings of the coming kingdom of God, and of the salvation to be obtained in it through Christ, and of what relates to this salvation. L Inthe Active (rarein Grk. auth. also, in fact found…
Read the full entry →εὐαγγελίζω. For the rare use of the active of this verb, as in Rev τοῦ, 148, we can now appeal not only to Dion Cass, Ixi. 13. 4 where the reading is doubtful, but to P Giss I. 275 (end of Trajan’s reign or beginning of Hadrian’s) (= Chrest. I. 17) where reference is made to the arrival from Memphis of a slave of the strategus Apollonius, announcing a victory he had gained—é]pxopévw εὐαγγελίζοντι τὰ τῆς velkns αὐτοῦ καὶ προκοπῆς. See also the Christian hymn of iv/a.p. P Amh I. 215 παισὶν δ᾽ [ε]ὐηγγέλιζε λέγων, IItwxol βασιλείαν. .. The literary and Biblical usage of the mid. is fully illustrated by Milligan Z%ess. p. 141 ff.: add for the former Menandrea p. 1068 εὐϊαγγελίσασθαι πρ[ὸς] σὲ ταῦτ᾽ ἐβουλόμην, and Longus Daphnis and Chloe iii. 33 τὸν γάμον εὐηγγελίζετο, ‘full of joy brings her the annunciation of the marriage”’…
Read the full entry →εὐαγγελίζομαι (euangelizomai) — to speak good news.
εὐαγγελ-ίζομαι,
imperfect, [Refs 2nd c.AD+]: future participle -ιούμενος [Refs 1st c.AD+]: aorist (see. below):—active, only in later Gr., [LXX+NT+2nd c.AD+]pluperfect εὐηγγελίκειν uncertain in [Refs 2nd c.AD+]: (εὐάγγελος):— bring good news, announce them, λόγους ἀγαθοὺς φέρων εὐαγγελίσασθαί τινι [Refs 5th c.BC+]; εὐ. ὅτι.. [Refs 4th c.BC+]; τινι ὅτι.. [Refs 2nd c.AD+]: with accusative et infinitive, [Refs 1st c.AD+] —active, εὐ. τὰ τῆς νίκης “PGiss.” [same place]; τισιν ὡς.. [Refs 2nd c.AD+]:—passive, receive good tidings, ἐν ᾗ -ίσθη ἡ πόλις ἡμέρᾳ [Refs 1st c.BC+]
II. preach or proclaim as glad tidings, τὴν βασιλείαν τοῦ Θεοῦ [NT]
εὐαγγελίζω
euaggelizo
from 2095 and 32; to announce good news ("evangelize") especially the
gospel:--declare, bring (declare, show) glad (good) tidings, preach
(the gospel).
see GREEK for 2095
see GREEK for 32
εὐαγγελίζω
v.
I bring good news, preach good tidings
εὐαγγελίζω euangelizō 54x
to address with good tidings, Rev. 10:7; 14:6; but elsewhere to proclaim as good tidings, to announce good tidings of, Lk. 1:19; to address with good tidings, Acts 13:32; 14:15; to address with the Gospel teaching, evangelize, Acts 16:10; Gal. 1:9; absol. to announce the good tidings of the Gospel, Lk. 4:18; 9:6; pass. to be announced as good tidings, Lk. 16:16; to be addressed with good tidings, Mt. 11:5; Read the full entry →
Verb-PMI-3S — Verb · present · middle · indicative · third person · singularpresent middle indicative — an action in progress.
V-PMI-3S Part of Speech: Verb Tense: Present Voice: Middle Mood: Indicative Person: third Number: Singular
55 occurrences in the New Testament, rendered 16 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 54 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡνίκα δ’ ἂν μέλλωσιν ἐπιτέλλειν, ἄμητον εὐαγγελίζονται, καὶ ἐπιτείλασαι χαίροντας γεωπόνους πρὸς συγκομιδὴν τῶν ἀναγκαίων ἐγείρουσιν·
καὶ τοῦτο ἐπὶ ἡμέρας ἓξ ποιησάντων τῇ ἑβδόμῃ τὸ ὁπλιτικὸν Ἰησοῦς συναγαγὼν καὶ τὸν λαὸν ἅπαντα τὴν ἅλωσιν αὐτοῖς τῆς πόλεως εὐηγγελίζετο, ὡς κατʼ ἐκείνην τὴν ἡμέραν αὐτοῖς τοῦ θεοῦ ταύτην παρέξοντος αὐτομάτως καὶ δίχα τοῦ πόνου τοῦ σφετέρου τῶν…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
ἐπάρχῳ παρὰ τῶν σκληρουργῶν καὶ ἐργοδοτῶν ἐργαζομένων ἐν μετάλλῳ Κλαυδιανοῦ· εὐαγγελιζόμεθα ὅτι Σαράπιδος θελέσαντος
Καίσαρος παρὰ σκληρουργῶν καὶ ἐργοδοτῶν καὶ χαλκέων ἐργαζομένων ἐν μετάλλῳ Κλαυδιανοῦ τῷ κυρίῳ χαίρειν· εὐαγγελιζόμεθά σοι, κύριε, ἱλαρὰν φάσιν τοῦ Σεράπιδος θέλοντος καὶ τῆς Τύχης τοῦ Κλαυδιανοῦ καὶ τῆς
Πρόβῳ … ἐπιτρόπῳ τοῦ κυρίου Καίσαρος παρὰ … ας ἐργοδοτῶν Κλαυδιανοῦ, τῷ κυρίῳ χα εὐαγγελιζόμεθά σοι, κύριε, τὴν ἱλαρὰν φάσιν ὅτι … εἴκοσι … προτέρου … τιοις κυρ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πίστις (pistis) is a feminine noun meaning faith, belief, or trust, derived from the verb πείθω (to persuade). It encompasses a range of meanings, primarily focusing on religious faith in God or Christ, and includes concepts of fidelity and assurance. In the New Testament, it appears in various contexts, often linked to salvation and the Christian faith, as seen in verses like Matthew 8:10 and Romans 1:8.
πίστις, -εως, ἡ
(< πείθω),
[in LXX chiefly for אֱמוּנָה;]
πίστις, -ews, 9, (πείθω [q-v-]), fr. [Hes., Theogn., Pind. ], Aeschyl., Hdt. down; Sept. for 93308, several times for Ax and IDR; faith; i.e. 1. conviction of the truth of anything, belief, (Plat., Polyb., Joseph., Plut.; θαυμάσια καὶ μείζω πίστεως, Diod. 1, 86); in the N. T. of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with τὸς: Heb. xi. 1 (where πίστις is called ἐλπιζομένων trdcraces, πραγμάτων ἔλεγχος οὐ βλεπομένων) ; Opp. to εἶδος, 2 Co. vy. 7; joined with ἀγάπη and ἐλπίς, 1 Co. xiii. 13. a. when it relates to God, πίστις is the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ: Heb. xi. 6; xii. 2; xiii. 7; πίστις ἐπὶ θεόν, Heb. vi. 1; ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, by which ye…
Read the full entry →πίστις. In accordance with its common NT usage, πίστις is used of ‘faith,’’ ‘‘ confidence” in a person in such passages as P Strass I. 4138 (c. A.D. 250), when in a legal process a witness is charged—as πρεσβύτης Kal πίστεως ἄξιος εἰπὲ ἃ οἶδας ἐν τῷ πρά[γματ]ι, and P Oxy XIV. τό27} (a.D. 342) διὰ τὴν περὶ ἡμᾶς μετριότητα καὶ πίστις (/. πίστιν), ‘owing to your clemency to us and confidence in us’’ (Edd.). In P Lond 233! (a.D. 345) (ΞΞ 11. p. 273, Chrest. I. p. 68) the editor translates τῇ σῇ πίστ(ε)ν as apparently = ‘‘at your discretion” or ‘“‘on your own credit.” P Tebt II. 418% (iii/A.D.) shows 5. ἀπολάβῃς παρ᾽ ἐμοῦ καλῇ πίστει, “‘receive it back from me in good faith’’ (Edd.): cf. P Oxy 1. 711: 11. (a.p. 303) νομίζουσα τούτους τὴν καλήν μοι πίστειν ἀποσώζειν, ‘thinking that they would preserve my good name” (Edd.). With the conjunction of πίστις and ἀλήθεια in τ Tim 27 cf. P Oxy I.…
Read the full entry →πίστις (pistis) — faith.
πίστις, ἡ,
genitive εως, Ionic dialect ιος [Refs 5th c.BC+]; dative πίστει, Ionic dialect πίστῑ [Refs 5th c.BC+]: (πείθομαι):—trust in others, faith, first in [Refs 8th c.BC+]: generally, persuasion of a thing, confidence, assurance, [Refs 5th c.BC+]; ἡ βεβαιοτάτη π., ἀταραξία καὶ π. βέβαιος, [Refs 4th c.BC+]; σωφροσύνης π. ἔχειν περί τινος to be persuaded of his probity, [Refs 4th c.BC+]
2. in subjective sense, good faith, trustworthiness, honesty, [Refs 6th c.BC+]
2. b of things, credence, credit, τὰν π. σμικρὰν παρ᾽ ἔμοιγ᾽ ἔχει [Refs 5th c.BC+]
2. c καλῇ π., = Latin bona fide, [Refs 2nd c.AD+]; αἱ κατὰ πίστιν γεινόμεναι κληρονομίαι, = Latin hereditates fideicommissariae, [Refs]
πίστις
pistis
from 3982; persuasion, i.e. credence; moral conviction (of religious
truth, or the truthfulness of God or a religious teacher), especially
reliance upon Christ for salvation; abstractly, constancy in such
profession; by extension, the system of religious (Gospel) truth
itself:--assurance, belief, believe, faith, fidelity.
see GREEK for 3982
πίστις, εως, ἡ
n.f.
faith, belief, trust
πίστις pistis 243x
faith, belief, firm persuasion, 2 Cor. 5:7; Heb. 11:1; assurance, firm conviction, Rom. 14:23; ground of belief, guarantee, assurance, Acts 17:31; good faith, honesty, integrity, Mt. 23:23; Gal. 5:22; Tit. 2:10; faithfulness, truthfulness, Rom. 3:3; in NT faith in God and Christ, Mt. 8:10; Acts 3:16, et al. freq.; ἡ πίστις, the…
Read the full entry →πίστις πίστις, ιος, ἡ, πείθομαι trust in others, faith, Lat. fides, fiducia, Hes., Theogn., attic; c. gen. pers. faith or belief in one, Eur.:— generally, persuasion of a thing, confidence, assurance, Pind., attic
good faith, trustworthiness, faithfulness, honesty, Lat. fides, Theogn., Hdt., attic
in a commercial sense, credit, trust, πίστις τοσούτων χρημάτων ἐστί μοι παρά τινι I have credit for so much money with him, Dem.; εἰς πίστιν διδόναι τί τινι id. Dem.
in Theol. faith, belief, as opp. to sight and knowledge, NTest.
that which gives confidence: hence,
an assurance, pledge of good faith, warrant, guarantee, Soph., Eur.; πίστιν καὶ ὅρκια ποιεῖσθαι to make a treaty by exchange of assurances and oaths, Hdt.; οὔτε π. οὔθ᾽ ὅρκος μένει Ar.; πίστιν διδόναι to give assurances, Hdt.; διδόναι καὶ λαμβάνειν to…
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
fath:
1. Etymology
2. Meaning: a Divergency
3. Faith in the Sense of Creed
4. A Leading Passage Explained
5. Remarks
6. Conclusion
In the Old Testament (the King James Version) the word occurs only twice: De 32:20 ('emun); Hab 2:4 ('emunah). In the latter the Revised Version (British and American) places in the margin the alternative rendering, "faithfulness." In the New Testament it is of very frequent occurrence, always representing pistis, with one exception in the King James Version (not the Revised Version (British and American)), Heb 10:23, where it represents elpis, "hope."
1. Etymology:
The history of the English word is rather interesting than important; use and contexts, alike for it and its Hebrew and Greek parallels, are…
Faith
Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.
Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding.…
The assent of the understanding to any truth. Religious faith is assent to the truth of divine revelation and of the events and doctrines contained in it. This may be merely historical, without producing any effect on our lives and conversation; and it is then a dead faith, such as even the devils have. But a living or saving faith not only believes the great doctrines of religion as true, but embraces them with the heart and affections; and is thus the source of sincere obedience to the divine will, exhibited in the life and conversation. Faith in Christ is a grace wrought in the heart by the Holy Spirit, whereby we receive Christ as our Savior, our Prophet, Priest, and King, and love and obey him as such. This living faith in Christ is the means of salvation-not meritoriously, but instrumentally. Without it there can be no forgiveness of sins, and no holiness of life; and they who are…
→ General scriptures concerning 2Sa 22:31; Ps 2:12; 5:11; 7:1; 9:9,10; 18:30; 32:10; 33:18,19; 34:1-8,22; 36:7; 40:4; 64:10; 78:5-7; 84:5,12; 112:5,7,8; 118:8,9; 125:1; 147:11; Pr 3:5; 14:26; 22:19; 28:25; 29:25; 30:5; Isa 10:20; 14:32; 26:3; 30:15; 57:13; Jer 17:7,8; 39:18; Na 1:7; Mt 9:22; 21:21,22; Mr 9:23,24; 11:23,24; Lu 7:50; 8:48-50; 17:5; 18:8; Joh…
242 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 243 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 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ μέγεθος τῆς περὶ τὸν ἥλιον δυνάμεως καὶ ἀρχῆς ἐμφανεστάτην πίστιν ἔχει τὴν λεχθεῖσαν ἤδη·
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Σισόιν τὸν τέκτονα ἀποτεῖσαι καὶ πέμψεις εἰς Χαλῶθιν ἐάν τινα εὕρῃς κατὰ παρόντας ἔχοντα πίστιν πολλήν, πέμψεις δὲ τὰ πρὸς τὴν ρο … … πρὸ ἡμερῶν τριῶν … ες.
ὁμολογῶν Ἑρμᾶς ἀποδοῦναι τὸ προκίμενον ἀργύριον ἀποδότω σὺν καὶ τῶι προκιμένωι ἀργυρίῳ … τῆς πίστεως περὶ αὐτὴν τὴν Ταπεκῦσιν οὔσης. ὑπογραφεὺς τῆς Ταπεκύσιος καὶ τοῦ αὐτῆς κυρίου Ἀμμώνιος Διοσκύρου
δούλην Ἀθηνάριον ταύτην τοιαύτην ἀναπόρριφον πλὴν ἐπαφῆς καὶ ἱερᾶς νόσου τῆι ἰδίᾳ αὐτοῦ Οὐαλερίου πίστει ἧς ἐὰν εὕρῃ τιμῆς τοῖς προσελευσομένοις ἀγορασταῖς, τῆς βεβαιώσεως πάσῃ βεβαιώσει ἐξακολουθούσης τῇ Ἡρακλείᾳ,
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-ASF — Relative pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
R-ASF Part of Speech: Relative pronoun Case: Accusative Number: Singular Gender: Feminine
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
ποτέ is an enclitic particle meaning 'once' or 'at some time.' It can refer to both past and future events and is often used in negative constructions or questions. The New Testament uses it in various contexts, such as John 9:13 and Luke 22:32. Some lexicons note its use in hypothetical clauses and questions, while others emphasize its indefinite temporal nature.
ποτέ,
enclitic particle,
once, formerly, sometime: of the past, Jo 9:13, Ro 7:9 11:30, Ga 1:13, 23 2:6 (Lft., in l.), Eph 2:2, 3, 11, 13 5:8, Col 1:21 3:7, I Th 2:5, Tit 3:3, Phm 11, I Pe 2:10 3:5, 20; ἤδη ποτέ, now at length, Phl 4:10; of the fut., Lk 22:32; εἴ πως ἤδη ποτέ, if sometime soon at length, Ro 1:10.
Read the full entry →ποτέ, an enclitic particle, fr. Hom. down; 1. once, i. e. at some time or other, formerly, aforetime ; a. of the Past: Jn. ix. 13; Ro. vii. 9; xi. 30; Gal. i. 13, 23 [ef. W. § 45, 7]; Eph. ii. 2 sq. 11,13; v. 8; Col. i. 21; iii. 7; 1 Th. ii. 5; Tit. iii. 3; Philem. 11; 1 Pet. ii. 10; iii. 5, 20; ἤδη ποτέ, now at length, Phil. iv. 10. b. of the Future: Lk. xxii. 32; ἤδη ποτέ, now at length, Ro. i. 10. 2. ever: after a negative, οὐδείς ποτε, Eph. v. 29 [B. 202 (175)]; ov... ποτέ, 2 Pet. i. 21; μή more (see μήποτε); after ov μή with the aor. subjunc. 2 Pet. i. 10; ina question, τίς ποτε, 1 Co. ix. 7; Heb.i. 5, 13; ὁποῖοί ποτε, whatsoever, Gal. ii. 6 [but some would render ποτέ here formerly, once; cf. Bp. Lghtft. ad loc. ].
ποτέ, an indefinite temporal particle = ‘fat any time, at some time,” ‘‘once,” ‘‘formerly”’: cf. PSI V. 484? (B.c. 258-7) ὥς ποτε αὐτῶι ἐδόκει, P Oxy IV. 7457 (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις οὐχ ὡς λύσα v>TL ἀλλ᾽ ὥς τινί ποτε ἀποστερητῆι μὴ ἀποδεδωκότι, “*you don’t know how he treated me at Oxyrhynchus (?), not like a man who had paid but like a defrauder and a debtor” (Edd.), P Fay 11076 (A.D. 94) “Hpwva τόν ποτε ἡγούμί(ενον), ‘ Heron the former president,” P Ryl IL. 243° (ii/A.D.) ὅσα ποτὲ οὖν ἐὰν ἀναίναγλώσῃς ls τὴν τοῦ κλήρου κατεργασίαν, ἡμεῖν ἐνλόγησον ἐπὶ λόγου. ““υυΐ down to our account everything you expend on the cultivation of the > ες μοί ποτε περὶ τούτου, ‘“‘you once had a conversation with me on this subject” (Edd.), P Par 57414 (iii/a.p.) (= Selections, p. 113) ἐξορκίζω σε, δαῖμον, ὅστις ποτ᾽ οὖν εἶ, and P Oxy XIV. τόϑ8ο1" (iii/iv a.p.)…
Read the full entry →ποτέ (pote) — once/when.
Included with: πότε,
Ionic dialect κότε, Doric dialect πόκα [Refs 3rd c.BC+]:—interrogative Particle used in direct and indirect questions, when? at what time? [Refs 8th c.BC+]; πότ᾽ ἆρ; ={πότε} with ἆρα [Refs 5th c.BC+]
II. indefinite ποτε (Attic dialect, also [Refs 4th c.BC+], Ionic dialect κοτε, Doric dialect ποκα, Aeolic dialect ποτα [Refs 7th c.BC+]
II.1. at some time or other, at some time, τάχ᾽ ἄν ποτε θυμὸν ὀλέσσῃ [Refs 8th c.BC+]; π. καὶ ἄλλοτε at certain other times, [Refs 5th c.BC+]
II.2. in hypothetical clauses, questions, etc., at any time, ever, [Refs 5th c.BC+]; compare εἴ ποτε: also with relatives (compare δήποτε), Ζεὺς ὅστις ποτ᾽ ἐστίν [Refs 4th c.BC+]; ὅποι ποτέ, ὅπου π., etc., [Refs 5th c.BC+]; after πω, πη, see at {πώποτε, πήποκα}: very frequently…
ποτέ
pote
from the base of 4225 and 5037; indefinite adverb, at some time,
ever:--afore-(any, some-)time(-s), at length (the last), (+ n- )ever,
in the old time, in time past, once, when.
see GREEK for 4225
see GREEK for 5037
ποτέ
Disj.prt.
at one time or other
ποτέ enclit. Particle:
at some time or other, at some time, Hom., etc.
at any time, ever, Soph., etc.; often after relat. words, ὅστις ποτέ, ὅστις δήποτε, ὅστις δηποτοῦν, v. δήποτε; also after πω, v. πώποτε; and after negatives, when it often becomes one word with the negat., οὔποτε, μήποτε, οὐδέποτε, μηδέποτε.
in correl. clauses it stands first, with accent, ποτὲ μέν . . , ποτὲ δέ . . , at one time . . , at another . . , Lat. modo . . , modo . . , Plat.
of some unknown point of time,
the past, once, erst, Il., Trag.; in telling a story, once upon a time, Ar.
the future, at some time, Il., etc.:—with imperat., Lat. tandem aliquando, Soph.
in questions, τίς ποτε; Lat. qui tandem? who in the world? Aesch., etc.; v. τίποτε; τίπτε.
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
29 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 54 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
προλαβὼν γὰρ ὁ θεὸς ἅτε θεὸς ὅτι μίμημα καλὸν οὐκ ἄν ποτε γένοιτο δίχα καλοῦ παραδείγματος οὐδέ τι τῶν αἰσθητῶν ἀνυπαίτιον, ὃ μὴ πρὸς ἀρχέτυπον καὶ νοητὴν ἰδέαν ἀπεικονίσθη, βουληθεὶς τὸν ὁρατὸν κόσμον τουτονὶ δημιουργῆσαι προεξετύπου τὸν νοητόν,…
εἰ δʼ ἐπὶ πλέον ποτὲ χειμάσαιμι, μὴ δείσητε τῶν ὄμβρων τὸ μέγεθος·
εἰ οὖν οὐ γίνεται τοῦτο νῦν, ἄρα ἡμῖν εἴρηκεν, πότε: ὅταν καὶ αὐτοὶ τελειωθῶμεν κληρονόμοι τῆς διαθήκης κυρίου γενέσθαι.
φροντιεῖ σου. ἀπέσταλκα δέ σοι καὶ ἐρίων μνᾶς τρεισήμισυ , καθαρὸν δὲ ὅσον ἄν ποτε ἀποβῆι. τοῦτο ἀνοίσουσίν σοι οἱ ἐργαζόμενοι. ἀπέσταλκα δέ σοι καὶ τὸ καταλειφθὲν στρούθειον ἔρρωσο.
ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι
πόλεως τινὲς ἀπόντα εἵλαντο εἰς λογογραφίαν ἀνεπιτήδειον ὄντα καὶ γράμματα σχεδὸν ἐπιστάμενον οὐδὲ πολιτευσάμενόν ποτε. καὶ μετὰ ἡμέρας … ἀνελθὼν ἐπὶ τῆς μητροπόλεως καὶ τοῦτο μαθὼν οὐδὲ ἔκκλητον ποιεῖσθαι
πορθέω is a verb meaning to destroy, ravage, or lay waste, derived from the related verb πέρθω. Its usage spans classical literature and the New Testament, where it appears in Acts 9:21 and Galatians 1:13, 23. The word can also imply besieging a town or causing ruin. Some entries note its more poetic use in classical contexts.
πορθέω : impf. ἐπόρθουν ; 1 aor. ptep. πορθήσας ; (πέρθω, πέπορθα, to lay waste); fr. Hom. down; to destroy, to overthrow, [R.V. uniformly to make havock]: twa, Acts ix. 21; τὴν ἐκκλησίαν, Gal. i. 13; τὴν πίστιν, ibid. 23.
πορθέω. With a personal object this word=‘‘ destroy,” ‘‘ ravage,”’ is classical only in poetry. The NT usage (Ac 951, Gal 128, cf. 4 Macc 435, 114) is paralleled in BGU II. 5888 (i/A.D.) πορθοῦντες ὑμᾶς: cf. OG/S 20117 (vi/a.D.) ἐπόρθησα τὰς χώρας αὐτῶν, and for the compd. ἐκπορθέω see P Tebt I. 37™ (8.6. 73) ἐντέταλταί μοι παραλαβὼν στρατιώτας ἐκπορθῆσαι αὐτούς, ‘he has ordered me to take soldiers and ravage them.
πορθέω (portheō) — to lay waste.
πορθ-έω,
collateral form of πέρθω (more used in Prose), destroy, ravage, plunder, πόλεας καὶ τείχεα [Refs 8th c.BC+]:—passive, πᾶν τὸ ἄστυ ἐπορθέετο [Refs 5th c.BC+]is carried off, [Refs 5th c.BC+]
2. in present and imperfect, sometimes endeavour to destroy, besiege a town, [Refs 5th c.BC+]
3. of persons, destroy, ruin, θεοὺς τοὺς ἐγγενεῖς [Refs 5th c.BC+]: absolutely, do havoc, [Refs]: especially in passive, αὐτοὶ ὑφ᾽ αὑτῶν.. πορθούμεθα. [Refs 4th c.BC+]; of women, κόραι βία πρὸς ἀνδρῶν πορθούμεναι [Refs 5th c.BC+]; σκόροδα πορθούμενος robbed of them, Comedy texts phrase in [Refs 5th c.BC+]
πορθέω
portheo
prolongation from pertho (to sack); to ravage
(figuratively):--destroy, waste.
πορθέω
v.
I lay waste, destroy
πορθέω collat. form of πέρθω, to destroy, ravage, waste, plunder, Hom., Hdt., Trag.
in pres. and imperf. to endeavour to destroy, to besiege a town, Hdt.:—to destroy, despoil, ruin, Aesch.:—in Pass. to be ruined, undone, Eur.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
3 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 3 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
διελόντες δʼ εἰς τρία μέρη τὴν στρατιὰν οἱ Παλαιστῖνοι καὶ κατὰ τοσαύτας ὁδοὺς ἐπερχόμενοι τὴν τῶν Ἑβραίων χώραν ἐπόρθουν, βλεπόντων τε Σαούλου τοῦ βασιλέως αὐτῶν καὶ τοῦ παιδὸς Ἰωνάθου ἀμῦναί τε τῇ γῇ, μεθʼ ἑξακοσίων γὰρ μόνων ἦσαν, οὐ δυναμένων.