James 3:5 — Word Study
N1904Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
BSAThusohutō, ohutōs [thus, in this manner] alsokai theho tongueglōssa [organ of speech, language] a smallmikros [little, insignificant] membermelos iseimi▸ andkai exceeding things it boasts. Behold a great [little, few] firepur [flame, fire] how greathēlikos a foresthulē△ [woodland, trees, on fire, burning] it kindles;anaptō▸ [kindles, ignites]
| Greek | English | Parsing |
|---|---|---|
| Οὕτως | Thus | Adverb |
| καὶ | also | Conjunction |
| ἡ | the | Article, nominative, singular |
| γλῶσσα | tongue | Noun, nominative, singular |
| μικρὸν | a small | Adjective, nominative, singular |
| μέλος | member | Noun, nominative, singular |
| ἐστὶν | is | Verb, present, active |
| καὶ | and | Conjunction |
| μεγάλα | exceeding things | |
| αὐχεῖ. | it boasts. | |
| ἰδοὺ | Behold | |
| ἡλίκον | a great | |
| πῦρ | fire | Noun, nominative, singular |
| ἡλίκην | how great | Adjective, accusative, singular |
| ὕλην | a forest | Noun, accusative, singular |
| ἀνάπτει· | it kindles; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. |
| KJV | Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! |
| ASV | So the tongue also is a little member, and boasteth great things. Behold, how much wood is kindled by how small a fire! |
| YLT | so also the tongue is a little member, and doth boast greatly; lo, a little fire how much wood it doth kindle! |
| WEB | So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest! |
| BBE | Even so the tongue is a small part of the body, but it takes credit for great things. How much wood may be lighted by a very little fire! |
Where they part company is μικρὸν — see How Translations Differ.
The sentence comprises a main clause followed by a subordinate clause that provides an analogy.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbεἰμί
The sentence as the grammar sees it Open the tree ›
1 of 16 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — James 3:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Power of the Tonguegenerated
James 3:5 emphasizes the tongue's small size compared to its ability to boast about great things. James uses this metaphor to illustrate how something seemingly insignificant can have a profound effect, just as a small spark can ignite a large forest. This section of James warns against the potential destructiveness of our words, paralleling the previous verses that discuss the control of the tongue in relation to the whole body.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 5:2 | But Pharaoh replied, “Who is the LORD that I should obey His voice and let Israel go? I do not know the LORD, and I will not let Israel go.” |
| 2 | Exodus 15:9 | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
| 3 | 2 Kings 19:22–24 | Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! |
| 4 | Job 21:14–15 | Yet they say to God: ‘Leave us alone! For we have no desire to know Your ways. |
| 5 | Job 22:17 | They said to God, ‘Depart from us. What can the Almighty do to us?’ |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — γλῶσσα, glōssagenerated
The word γλῶσσα refers primarily to the tongue as the organ of speech, but it can also denote language. In this verse, it highlights the tongue's role as a powerful tool for communication, as seen in contexts like Mark 7:33 and Acts 2:11.
James portrays the tongue as a small yet influential member of the body, emphasizing that its speech can lead to significant outcomes, both positive and negative.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'In the same way, the tongue is a small part of the body, but it boasts of great things.' The KJV uses 'Even so the tongue is a little member, and boasteth great things,' while the ASV states, 'So the tongue also is a little member, and boasteth great things.'
The translations differ on the rendering of μικρὸν: a little is used in the KJV and ASV, while a small appears in the BSB and others. For πῦρ, most translations use fire, but the FBV and NETB opt for flame. The KJV uses how great for ἡλίκην, while others use great.
Sentence Structuregenerated
The main finite verb in the verse is ἐστὶν, is, which connects the subject, ἡ γλῶσσα (the tongue), to the predicate, μικρὸν μέλος (a small member). The structure shows how the tongue, despite being small, holds significant power.
The clause structure reveals that the verse consists of a main clause followed by a subordinate clause. The main clause presents the assertion about the tongue, while the subordinate clause introduces the analogy of the spark and the forest.
Septuagint Backgroundgenerated
γλῶσσα corresponds to the Hebrew word לָשׁוֹן, meaning 'tongue' in the Septuagint, which is often used to denote speech or language. This connection emphasizes the continuity of the concept of speech from the Old Testament to the New.
The use of ἀνάπτει in this context aligns with the Hebrew אֵשׁ (fire), illustrating the destructive potential of speech, as seen in various passages discussing fire in the Septuagint.
In plain words — the whole versegenerated
James 3:5 compares the tongue to a small part of the body that can boast of great things. Just as a small spark can set a large forest on fire, our words can have a significant impact, for better or worse.
Frequently Asked Questionsgenerated
James suggests that the tongue can express powerful ideas and claims, which can lead to both positive and negative outcomes.
The analogy illustrates how a small action or word can lead to significant consequences, emphasizing the need for careful speech.
This paradox highlights that even small things, like words, can have a profound effect on others and situations.
We can practice mindfulness in our conversations, think before we speak, and strive to use our words to encourage and uplift others.
Reflection Questionsgenerated
- In what ways have I seen my words impact others, both positively and negatively?
- How can I be more mindful of what I say in my daily interactions?
- What steps can I take to ensure my speech reflects my values and beliefs?
- How can I encourage others to use their words wisely, just as James advises?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on the power of the tongue as described in this verse. Their insights emphasize the tongue's dual potential for good and evil.
In attacking what they say, James singles out the tongue, which is the instrument of speech. But since their thoughts are present in the body as a whole, it ought to be understood that his remarks apply to the entire body.Early Church Fathers on James 3 →
The sword kills the body, but the tongue kills the soul. The tongue knows no moderation—either it is a great good or it is a great evil. It is a great good when it acknowledges that Christ is God, and a great evil when it denies that.Early Church Fathers on James 3 →
The more the tongue has sinned, the more it is miserable.Early Church Fathers on James 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEven so the tongue is a little member,.... Like the bit in the horse's mouth, or like the helm of a ship.
Read John Gill on James 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEven so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! Boasteth great things. What the careless think 'little,' is often of great moment (Bengel).
Read Robert Jamieson on James 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe accommodation of the former similitudes. The tongue is a little member, i.e. one of the lesser, in comparison of the body. And boasteth great things; the Greek word signifies, according to its derivation, the lifting up of the neck (as horses, mentioned , are wont to do in their pride) in a way of bravery and triumph; and hence it is used to express boasting and glorying, but here seems to imply something more, viz. not only the uttering big words, but doing great things, whether good and useful, as in the former similitudes, or evil, as in what follows; or its boasting how great things it can do: q.d. The tongue, though little, is of great force and efficacy, and it will tell you so…
Read Matthew Poole on James 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! Ver. 5. Boasteth great things] Gr. μεγαλαυχει. It doth magnifically lift up itself, as an untamed horse doth his head. It exalts itself and exults of great things. It walketh through the earth, and faceth the very heavens, Psalms 73:9. It can run all the world over, and bite at everybody; being as a sharp razor, that doth deceit, that instead of shaving the hair cutteth the throat, Psalms 52:2. It is made in the shape of a sword; and David felt it as a sword in his bones, Psalms 42:10. It is thin, broad, and long, as an instrument most fit to empty both the speaker’ s and…
Read John Trapp on James 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Even so . . .—Thus, like the tiny rudder of the mighty ship, whereon its course most critically depends—the tongue is a little member; for it “vaunts great words which bring about great acts of mischief.” The verb translated boasteth is peculiar to this place, but occurs so often in the works of Philo that we may be almost certain St. James had read them. And many other verses of our Epistle suggests his knowledge of this famous Alexandrian Jew. Behold, how great a matter a little fire kindleth!—It would be more in the spirit and temper of this imaginative passage to render it, “Behold, how great a forest a little spark kindleth!” Thus it is expressed in the Latin Vulgate; and note our…
Read Charles John Ellicott on James 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Boasteth great things.] That is, can do great things, whether of a good or evil kind. He seems to refer here to the powerful and all commanding eloquence of the Greek orators: they could carry the great mob whithersoever they wished; calm them to peaceableness and submission, or excite them to furious sedition. Behold, how great a matter] See what a flame of discord and insubordination one man, merely by his persuasive tongue, may kindle among the common people.
Read AdamClarke on James 3 →CambridgeThe Cambridge Bible for Schools and Colleges5. and boasteth great things] The Greek verb is a compound word, which does not occur elsewhere, but is used not unfrequently by Philo. The fact is not without interest, as indicating, together with the parallelisms just referred to, St James’s probable acquaintance with that writer.how great a matter a little fire kindleth] The form of the Greek is somewhat more emphatic. A little fire kindles how great a mass of timber. The word translated “matter” means primarily “a forest—wood in growth;” and with this meaning, which is adopted in the Vulgate “silvam”, the illustration would stand parallel to Homer’s simile:“As when a spark scarce seen will set ablazeThe illimitable forest.”Iliad ii.…
Read Cambridge on James 3 →Albert Barnes1798–1870Barnes' Notes on the BibleEven so the tongue is a little member - Little compared with the body, as the bit or the rudder is, compared with the horse or the ship.
Read Albert Barnes on James 3 →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
In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze.
So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest!
In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze.
So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze.
Tyndale line
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
So the tongue also is a little member, and boasteth great things. Behold, how much wood is kindled by how small a fire!
So the tongue also is a little member, and boasteth great things. Behold, how much wood is kindled by how small a fire!
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
Euen so the tongue is a litle member, and boasteth of great things: beholde, howe great a thing a litle fire kindleth.
Strictly literal
Thus also the tongue is a little member, and boasts great things. See how little a fire, how large a wood it kindles!
so also the tongue is a little member, and doth boast greatly; lo, a little fire how much wood it doth kindle!
so also the tongue is a little member, and boasts greatly; behold, how much forest a little fire kindles!
Likewise the tongue is a small body part, yet it boasts great things. Notice also how small a fire sets on fire a large forest.
From the Latin
Even so the tongue is indeed a little member, and boasteth great things. Behold how small a fire kindleth a great wood.
Simplified
In just the same way the tongue is a very small part of the body, but it makes great boasts! Think how a big forest can be set on fire by a very small flame!
Even so the tongue is a small part of the body, but it takes credit for great things. How much wood may be lighted by a very little fire!
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.
Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit !
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܟܢܐ ܐܦ ܠܫܢܐ ܗܕܡܐ ܗܘ ܙܥܘܪܐ ܘܡܫܬܥܠܐ ܐܦ ܢܘܪܐ ܙܥܘܪܬܐ ܥܒܐ ܣܓܝܐܐ ܡܘܩܕܐ
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.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
The standard critical text of the New Testament.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
The previous edition, still widely cited.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
The Society of Biblical Literature edition, freely licensed.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
The edition that turned scholarship toward the earliest manuscripts.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
An independent critical text built from the oldest witnesses then known.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει·
A recent critical edition following documentary evidence closely.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ — αὐχεῖ. ἰδοὺ — πῦρ ἡλίκην ὕλην ἀνάπτει·
The reading of the majority of surviving manuscripts.
Οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ — αὐχεῖ. ἰδοὺ — πῦρ ἡλίκην ὕλην ἀνάπτει·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| μεγάλα exceeding things | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἡλίκον a great | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 James 3:5
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word οὕτω (i.e., houto) is an adverb meaning 'in this way' or 'thus.' It is derived from the demonstrative pronoun οὗτος and is used in various contexts to refer to what precedes or follows in a statement. The New Testament employs it frequently, particularly in the Gospels and Acts, to clarify or emphasize descriptions and comparisons.
οὕτως, rarely (Bl., § 5, 4; WH, App., 146 f.) οὕτω, adv.
(< οὗτος),
[in LXX chiefly for כֵּן;]
in this way, so, thus;
referring to what precedes: Mt 5:16 6:30, Mk 10:43 14:59, Lk 1:25 2:48 15:7, Jo 3:8, Ro 1:15, I Co 8:12, al.; οὕτως καί, Mt 17:12, Mk 13:29, al.; pleonastically, resuming a ptcp. (cl.; v. Bl., § 74, 6), Ac 20:11 27:17.
οὕτω and οὕτως (formerly in printed editions οὕτω appeared before a consonant, οὕτως before a vowel; but [recent critical editors, following the best Mss. (“cod. Sin. has -ro but fourteen times in the N. T.” Scrivener, Collation ete. p. liv.; οἵ. his Introduction ete. p. 561), have restored οὕτως; viz. Treg. uniformly, 205 times; Taf. 203 times, 4 times + ; Lchm. 196 times, 7 times +w (all before a consonant); WH 196 times, 10 times -ro (all before a consonant); cf. Tdf. Proleg. p. 97; WH. App. p- 146 54.7; ef. W. § 5, 1b.; B. 9; [Lob. Pathol. Elementa ii. 213 sqq.]; ef. Kriiger § 11, 12, 1; Kiihner §72, 3 a.), adv., (fr. οὗτος), [fr. Hom. down], Sept. for 13, in this manner, thus, 80; 1. by virtue of its native demonstrative force it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so: Mt. vi. 30…
Read the full entry →οὕτως (ohutō, ohutōs) — thus(-ly).
οὕτως,
and before a consonant οὕτω (but sometimes οὕτως before a consonant, [Refs 5th c.BC+], and οὕτω before a vowel is found in Epic dialect Poets and _Ionic dialect_ Prose, see near the end); in Attic dialect strengthened
__A οὑτωσί [Refs 5th c.BC+]; see at {οὗτος Α}:— adverb of οὗτος, in this way or manner, so, thus: οὕτως is antecedent to ὡς, [Refs 8th c.BC+]; in Attic dialect also οὕτως ὥσπερ [Refs 5th c.BC+]; ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; ὡσαύτως, ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; also οὕτως, ὅπως.. [Refs 5th c.BC+]; poetry also ὥστε.., οὕτω δὲ.. [Refs 5th c.BC+] is frequently left out after ὡς, ὡς ἔδοξεν αὐτοῖς, καὶ ἐποίουν ταῦτα [Refs 5th c.BC+] —Sts. οὕτω or -ως refers to what follows, thus, as follows, οὕτω χρὴ ποιεῖν: ἐὰν.. [Refs 5th c.BC+] followed by a quotation, [Refs 5th c.BC+]; καὶ οὕτως even…
οὕτω οὕτως
houto
houtos hoo'-toce
adverb from 3778; in this way (referring to what precedes or
follows):--after that, after (in) this manner, as, even (so), for all
that, like(-wise), no more, on this fashion(-wise), so (in like
manner), thus, what.
see GREEK for 3778
οὕτως
Adv
thus, so, in this manner
οὕτως houtōs 208x
thus, in this way, Mt. 1:18; 2:5; 5:16; et al. freq.; ὁς μὲν οὕτως, ὁς δὲ οὕτως, one so, and another so, one in one way, and another in another, 1 Cor. 7:7; so, Mt. 7:12; 12:40; 24:27, 37, et al. freq.; thus, under such circumstances, Acts 20:11; in such a condition, viz., one previously mentioned, Acts 27:17; 1 Cor. 7:26, 40; and, perhaps, Jn. 4:6; in an ordinary way, at ease, like Latin sic, perhaps, Jn. 4:6
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
215 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 419 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.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
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.
καὶ συνγραφὴν πατρικῆς … ὑπογράφει ἐν τοῖς μάρτυσι ὁ Πατοῦς συνορῶν … τὴν ὑπογραφήν. οὕτως ἑκουσίως ὁ Καλλιμήδης … α διὰ μονογράφου Θορταίου ἔφεσιν λαβόν… τοῦ λδ ἔτους
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι
καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
γλῶσσα refers primarily to the tongue as the organ of speech, but it also denotes language and, in some contexts, a group of people defined by their language. The New Testament uses it in various ways, including references to speaking in tongues (Acts 2:11) and the metaphorical use of the tongue in discussions of speech and communication. Notably, it appears in contexts related to spiritual gifts and the expression of praise.
γλῶσσα, -ns, ἡ, [fr. Hom. down], the tongue ; 1. the tongue, a member of the body, the organ of speech: Mk. vii. 88, 35; Lk. i. 64; xvi. 24; 1 Co. xiv. 9; Jas. i. 26; iii. 5, 6, 8; 1 Pet. iii 10; 1 Jn. iii. 18; [Rev. xvi. 10]. By a poetical and rhetorical usage, esp. Hebraistic, that member of the body which is chiefly engaged in some act has ascribed to it what belongs to the man; the tongue is so used in Acts ii. 26 (Πγαλλιάσατο ἡ γλῶσσά pov); Ro. iii. 13; xiv.11; Phil.ii. 11 (the tongue of every man) ; of the little tongue-like flames symbolizing the gift of foreign tongues, in Acts ii. 3. 2. a tongue, i. 6. the language used by a particular people in distinction from that of other nations: Acts ii. 11; hencein later Jewish usage (Is. Ixvi. 18; Dan. iii. 4; v. 19 Theod.; vi. 25; vii. 14 Theod.; Jud. iii. 8) joined with φυλή, λαός, ἔθνος, it serves to designate people of various…
Read the full entry →γλῶσσα. Most of the occurrences of this noun, which retains both form and meaning in MGr, need no particular comment. P Oxy I. 138 (A.D. 183 or 215) saefe, the monthly meat bill of a cook, tells us that ‘*‘tongue”’ was a favourite article of diet ; so also the numerous passages in inscrr. where in the ritual of sacrifice the victim’s tongue is mentioned as a special perquisite. The word figures prominently in magical documents. P Lond 1245} (iv/v A.p.) (=I. p. 122) βάλλε εἰς αὐτὸ γλῶσσαν βαθράκου shows whe frog’s tongue playing the same part as ‘‘ tongue of dog” in the witches’ spell in Macbeth: so also τό. 46°84 (iv/a.p.) (=I. p. 74). There are niany curses which ‘*‘ hind” the tongue of their object : thus Syd/ $08 (Corcyra) Σιλανοῦ τὸν νόον kal τὰν γλῶσσαν τουτεῖ KaTaypadw—Silanus himself and three witnesses who enabled him to win a suit are cursed with this leaden tablet in mind and…
Read the full entry →γλῶσσα (glōssa) — tongue.
γλῶσσα,
Ionic dialect γλάσσα, [Refs 3rd c.BC+], Attic dialect γλῶττα, ης, ἡ, tongue, [Refs 8th c.BC+]
__b γ. λάρυγγος, ={γλωττίς}, larynx, [Refs 2nd c.AD+]
2. tongue, as the organ of speech, γλώσσης χάριν through love of talking, [Refs 8th c.BC+]; γλώσσῃ δεινός, θρασύς, [Refs 5th c.BC+] by frankness of speech, [Refs 6th c.BC+], of fraud opposed to violence, [Refs 8th c.BC+]; also, by word of mouth, [Refs 5th c.BC+]; τὰ γλώσσης ἄπο, i.e. our words, [Refs 5th c.BC+]; ἀπὸ γ. φράσω by heart, opposed to γράμμασιν, [Refs 5th c.BC+]; οὐκ ἀπὸ γλώσσης not from mere word of mouth, but after full argument, [Refs 4th c.BC+]; μὴ διὰ γλώσσης without using the tongue, [Refs 5th c.BC+] —phrases: πᾶσαν γλῶτταν βασάνιζε try every art of tongue, [Refs 5th c.BC+]; πᾶσαν ἱέναι γλῶσσαν let loose one's whole tongue, speak…
γλῶσσα
glossa
of uncertain affinity; the tongue; by implication, a language
(specially, one naturally unacquired):--tongue.
γλῶσσα, ης, ἡ
n.f.
the tongue, a language, nation
γλῶσσα glōssa 50x
the tongue, Mk. 7:33, 35, et al.; meton. speech, talk, 1 Jn. 3:18; a tongue, language, Acts 2:11; 1 Cor. 13:1, et al.; meton. a language not proper to a speaker, a gift or faculty of such language, Mk. 16:17; 1 Cor. 14:13, 14, 26, et al.; from Hebrew, a nation, as defined by its language, Rev. 5:9, et al.; lit. a tongue-shaped flail, Acts 2:3
γλῶσσα deriv. uncertain the tongue, Hom., etc.
the tongue, as the organ of speech, γλώσσης χάριν through love of talking, Hes., Aesch.; ἀπὸ γλώσσης by word of mouth, Hdt., Thuc.; οὐκ ἀπὸ γλώσσης not by word of mouth, not from mere hearsay, Aesch.; so, οὐ κατὰ γλῶσσαν Soph.; ἱέναι γλῶσσαν to let loose one's tongue, speak without restraint, id. Soph.; pl., κερτομίοις γλώσσαις, i.e. with blasphemies, id. Soph.:—for βοῦς ἐπὶ γλώσσηι, v. βοῦς.
a tongue, language, Hom., Hdt., etc.
the tongue or mouthpiece of a pipe, Aeschin.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
tung: Almost invariably for either lashon, or glossa the latter word with the cognates heteroglossos, "of strange tongues" (1Co 14:21), glossodes, "talkative," English Versions of the Bible "full of tongue" (Sirach 8:3; 9:18), glossotomeo, "to cut out the tongue" (2 Macc 7:4), diglossos, "double-tongued" (Sirach 5:9; 28:13). In 1Ti 3:8, however, "double-tongued" is for dilogos, literally, "two-worded." Where "tongue" in the King James Version translates dialektos (Ac 1:19; 2:8; 21:40; 22:2; 26:14), the Revised Version (British and American) has "language," while for the King James Version "in the Hebrew tongue" in Joh 5:2; Re…
50 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 50 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 69 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.
ἑπτὰ δὲ νοῦν καὶ γλῶσσαν ἐν ἑβδομάσιν μέγ’ ἄριστος ὀκτώ τ’, ἀμφοτέρων τέσσαρα καὶ δέκ’ ἔτη·
ταῦτα δʼ ἔλεγον πρὸς ἀλλήλους οὐχ ἡγούμενοι τὸν Ἰώσηπον γλώσσης τῆς αὐτῶν συνιέναι.
καὶ πάλιν λέγει: Ἠγάπησαν αὐτὸν τῷ στόματι αὐτῶν καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτόν, ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετ̓ αὐτοῦ, οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ.
Μενεμάχωι ὅτι οὐκ ἐγδείρας ἀποστέλλει πρὸς σὲ αὐτούς. τὰ δὲ λοιπὰ ὅσα κατὰ τὴν γλῶσσαν παρακαλεῖν ἐκέλευέν σε κ … εἶναι πρὸς τοῖς ἔργοις τοῖς παρὰ σοὶ εὐτονώτερον
rColumn 1 Θὼθ δ κδ ἔτους, κρέως μναῖ δ, ἄκρα β, γλῶσσα μία, ῥυγχίον α. ϛ, γλωσσοπωγώνιον. ια, κρέως μναῖ β, γλῶσσα μία, νεφρία β. ιβ,
θῆναι … … ου γλωσση … … διὰ20 στόματος … … ἐν καμίνῳ … … ἐγκώμια … ι
The Greek word μικρός (mikros) means small or little, covering aspects of size, quantity, and even rank or influence. It appears in various contexts in the New Testament, such as referring to stature in Mark 15:40 and to quantity in Luke 12:32. The word can also describe time, as in John 7:33, indicating a brief duration.
μικρός, -d, -ov, compar. μικρότερος, -epa, -epov, [fr. Hom. down], Sept. for JOP, 150, Ὁ}, small, little; used a. of size: Mt. xiii. 32; Mk. iv. 81; hence of stature, τῇ ἡλικίᾳ, Lk. xix. 3; of length, Jas. iii.5. Ὁ. of space: neut. προελθὼν ἱπροσελθ. T Tr WH mrg. in Mt., Tr WI mrg. in Mk. (see προσέρχομαι, a.) | μικρόν, having gone forward a little, Mt. xxvi. 39; Mk. xiv. 35, (cf. W. § 32,6; B. § 131, 11 sq.]. c. of age: less by birth, younger, Mk. xv. 40 [al. take this of stature]; οἱ μικροί, the little ones, young children, Mt. xviii. 6,10,14; Mk. ix. 425 ἀπὸ μικροῦ ἕως μεγάλου [ A. V. from the least to the greatest], Acts viii. 10; Heb. viii. 11, (Jer. vi. 13; Xxxviii. (xxxi.) 34); μικρός τε καὶ μέγας, [both small and great] i. e. all, Acts xxvi. 22; plur., Rev. xi. 18... xin. 16s) Kix. δ. 18». xx. Les d. of time, short, brief: neuter —nom., ἔτε [or ἔτι om.] μικρὸν (se. ἔσται) καί…
Read the full entry →μικρός. In P Leid ΝΕ ΙΝ (8.6. 103) (=I. p. 69) we hear of a Nexovtrns μικρός in a context which shows, according to the editor (p. 74), that the reference is to age rather than to stature: see further Deissmann 4S p. 144 f. Other exx. are not so clear. P Gen I. 284 (a.p. 136) ἀγ]οράσαι παρὰ τοῦ πατρὸς αὐτοῦ Στοτοήτιος ἐπικαλουμένου Μικροῦ πυρόν, is not encouraging to the meaning 7zm2o07, though, after all, there is no reason why “‘ Stotoetis junior ” should not be the | father of a family. In any case the frequent occurrence of the formula makes it probable that it has a constant meaning: | see P Eleph 174 (B.C. 223-222) ΤΠρενέβθιος ᾿Ιστφήνιος kal Ψεντεὴς μικρὸς ἀπολέγονται τὴν γῆν KTA., P Tebt I. 63°° (B.C. 116-115) γεω(ργὸς) ἹΠετερμοῦθις μι(κρὸς) “Appevéws, and P Goodsp Cairo 3011: 38 (A.D. 191-2) μικρῷ ᾿Αφροδ(ισίῳ), vill. 8° Αφροδ(ισίῳ) καμηλί(είτῃ) μικ(ρῷ), ᾿Αφροδ. μικ.…
Read the full entry →μικρός (mikros) — small.
μικρός
and σμῑκρός, ά, όν, Doric dialect, Ionic dialect μικκός (which see): σμικρός is corroborated by metre in [Refs 8th c.BC+], and might be restored in [Refs 8th c.BC+]; it is probably the only form in [Refs 5th c.BC+] (μικρός [Refs 5th c.BC+]; most frequently in [Refs 5th c.BC+]; Attic dialect Inscrr. have σμικρός [Refs]:—small, little,
1. in Size, μ. ἔην δέμας [Refs 8th c.BC+]: as a Comedy texts exaggeration, δικαστηρίδιον μ. πάνυ [Refs 5th c.BC+]: with infinitive, μικροὶ δ᾽ ὁρᾶν [Refs]: as a term of reproach, Κλειγενὴς ὁ μικρός [Refs 5th c.BC+]; οἱ ἐν μικρῷ μεγάλοι short but stoutly built, [Refs 2nd c.AD+]
μικρός
mikros
mikroteros mik-rot'-er-os
apparently a primary word; small (in size, quantity, number or
(figuratively) dignity):--least, less, little, small.
μικρός, ά, όν
Adj
little, small
μικρός mikros 46x
little, small in size quantity, etc. Mt. 13:32; Lk. 12:32; Rev. 3:8; small, little in age, young, not adult, Mk. 15:40; little, short in time, Jn. 7:33; μικρόν, i.e. χρόνον, a little while, a short time, Jn. 13:33; μετὰ μικρόν, after a little while, a little while afterwards, Mt. 26:73; little in number, Lk. 12:32; small, little in dignity, low, humble, Mt. 10:42; 11:11; μικρόν, as…
Read the full entry →μικρός μι_κρός, ανδ σμι_κρός, ή, όν small, little, in point of Size, Hom., etc.; also in point of Quantity, Hes., Ar., etc.
in Amount or Importance, little, petty, trivial, slight, Theogn., Soph., etc.; σμ. τίθησι με makes me of small account. Soph.; οὐ σμικρὸν φρονεῖ id. Soph.
of Time, little, short, Pind., Ar., etc.; ἐν σμικρῷ (sc. χρόνῳ) shortly, Xen.
Adverbial usages,
regul. adv., σμικρῶς, but little, Sup. σμικρότατα, id. Xen.
σμικροῦ or μικροῦ within a little, almost, id. Xen., Dem.; in full, μικροῦ δεῖ or δεῖν, v. δεῖ II:—but μικροῦ πρίασθαι to buy for a little, cheap, Xen.
μικρῷ by a little, with the comp., Plat.
μικρόν and μικρά, a little, Xen., Plat.
with Preps.,
ἐπὶ σμικρόν but a little, Soph.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
46 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 46 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 80 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.
ὃν δὲ τρόπον, μικρὸν ὕστερον ἐρῶ πρότερον ἐκεῖνο δηλώσας, ὅτι παγκάλῳ τῷ τῆς ἀκολουθίας εἱρμῷ κέχρηται, καθ’ ἣν ὑφηγήσατο ζῳογονίαν.
ὃ δὴ καὶ φωνῇ χρῆται καὶ λόγοις πρὸς αὐτὸν χαίρειν τε τοῖς γεγενημένοις παραινοῦν καὶ μὴ μικρὸν κρατεῖν ὑπολαμβάνειν, ἀλλὰ θεῖον ἄγγελον νενικηκέναι καὶ σημεῖον ἡγεῖσθαι τοῦτο μεγάλων ἀγαθῶν ἐσομένων καὶ τοῦ μηδέποτε τὸ γένος ἐκλείψειν αὐτοῦ, μηδὲ…
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ὡς ἐτῶν ξθ οὐλὴ μήλῳ ἀριστερῶι καὶ Τεσενούφι Τεσενούφιος ὡς ἐτῶν λβ οὐλὴ δακτύλῳ μικρῷ χειρὸς ἀριστερᾶς καὶ Ἁρπαγάθῃ ὡς ἐτῶν λβ οὐλὴ ἀντικνμίῳ ἀριστερῶι καὶ Τεσενούφι ὡς ἐτῶν
βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι καὶ ὁμομητρίωι ἀδελφῷ Πανεφρίμι ὡς ἐτῶν μα οὐλὴ δακτύλῳ μίκρῳ χειρὸς ἀριστερᾶς ἀπέχειν παρʼ αὐτοῦ τὸν ὁμολογοῦντα παραχρῆμα διὰ χειρὸς ἐξ οἴκου ἀργυρίου δραχμὰς
προέτρεψεν ἡμᾶς ἀνελθεῖν εἰς τὴν μητρόπολιν καὶ ἀγοράσαι παρὰ τοῦ πατρὸς αὐτοῦ Στοτῆτις ἐπικαλουμένου Μικροῦ πυρόν, καὶ λαβὼν παρʼ ἡμῶν ἀργυρίου δραχμὰς τριακοσίας ὡς εἰς τὴν τοῦ πυροῦ τιμὴν
The Greek word μέλος (melos) means 'member' or 'limb' of the body, appearing in various New Testament contexts, such as 1 Corinthians and Romans. It can also metaphorically refer to members of the Christian community, emphasizing their unity in Christ. The word has roots in classical literature, where it can denote parts of the body or even musical elements, though the New Testament primarily uses it in the context of physical and spiritual membership.
μέλος, -ους, τό,
[in LXX chiefly for נֵתַח;]
a member, limb of the body: I Co 12:14, 19, 26, Eph 4:16 (WH, mg.), Ja 3:5; pl. (as always in cl.), τὰ μ.: Mt 5:29, 30, Ro 6:13, 19 7:5, 23 12:4, I Co 12:12 ff. Col 3:5, Ja 3:6 4:1. Metaph., πόρνης, I Co 6:15; of Christians, μ. ἀλλήλων, Ro 12:5, Eph 4:25; Χριστοῦ, I Co 6:15; σώματος Χριστοῦ,
μέλος, -ous, τό, [fr. Hom. down], a member, limb: prop. a member of the human body, Ro. xii. 4; 1 Co. xii. 12, 14, 18-20, 25 sq.; Jas. iii. 5; τὰ μ. τοῦ σώματος, 1 Co. xii. 12, 22; μοῦ, σοῦ, ἡμῶν, ὑμῶν, Mt. v. 29 sq.; Ro. vi. 13, 19; vii. 5, 23; Col. 111. 5; Jas. iii. 6; iv. 1; πόρνης μέλη is said of bodies given up to criminal intercourse, because they are as it were members belonging to the harlot’s body, 1 Co. vi. 15. Since Christians are closely united by the bond of one and the same spirit both among themselves and with Christ as the head, their fellowship is likened to the body, and individual Christians are metaph. styled pé€Ay—now one of another, ἀλλήλων: Ro. xii. 5; Eph. iv. 25; Clem. Rom. 1 Cor. 46, 7, (ef. Fritzsche, Com. on Rom. iii. p. 45), — now of the mystical body, i.e. the church: 1 Co. xii. 27; Eph. v. 30, [cf. iv. 16 WH mrg.}]; τὰ σώματα of Christians are called μέλη…
Read the full entry →μέλος τυχεῖν (see Rouffiac Recherches, p. 27). For the NT usage see Moulton Gy. ii. p. 188. His τὸ μέλλον in the sense of **next year’’ is seen in P Lond 12314 (a.p. 144) (=III. p- 108) τὴν els τὸ μ[έϊλλον yewpyelav—a good parallel to the meaning in Lk 13° as against AV ‘‘then after that,” RV “‘thenceforth” : cf. Field WVo/es, p. 65. In Mt 24° μελλήσετε δὲ ἀκούειν πολέμους the meaning may be ‘‘ you must ¢hez be prepared to hear of wars,” but this use of the fut. tense is out of the question in 2 Pet 11? μελλήσω ἀεὶ ὑμᾶς ὑπομιμνήσκειν, as Mayor ad 1. points out, and accordingly he prefers with Field (JVofes, p. 240) to read μελήσω instead of μελλήσω with the meaning, ‘‘I shall take | care to remind you. future.’’ For compounds, like μελλοπρόεδρος, ‘‘a future president,” cf. P Giss I. p. 87…
Read the full entry →μέλος (melos) — member.
μέλος, εος, τό,
limb, in early writers always in plural, [Refs 8th c.BC+]; μελέων ἔντοσθε within my bodily frame, [Refs 4th c.BC+]; κατὰ μέλη (-εα) limb by limb, like{μελεϊστί}, [Refs 5th c.BC+]; μέλη ποιεῖν dismember, [LXX]: later in singular, [Refs 1st c.BC+]
2. metaphorically, ἐσμὲν.. ἀλλήλων μέλη [NT]
3. features, form, οὐκέτ᾽ ἐγὼ.. γονέων μ. ὄψομαι [Refs]
__B especially musical member, phrase: hence, song, strain, first in [Refs], of the nightingale (the [Refs 8th c.BC+]; especially of lyric poetry, τὸ Ἀρχιλόχου μ. [Refs 5th c.BC+]; ἐν μέλεϊ ποιέειν to write in lyric strain, [Refs 5th c.BC+]; μέλη, τά, lyric poetry, choral songs, opposed to Epic or Dramatic verse, [Refs 5th c.BC+]
μέλος
melos
of uncertain affinity; a limb or part of the body:--member.
μέλος, ους, τό
n.n.
a limb, member
μέλος melos 34x
a member, limb, any part of the body, Mt. 5:29, 30; Rom. 12:4; 1 Cor. 6:15; 12:12
μέλος μέλος, εος, a limb, Hom., etc.; μελέων ἔντοσθε within my bodily frame, Aesch.; κατὰ μέλεα limb by limb, like μελεϊστί, Hdt.
a song, strain, Hhymn., etc.:—esp. of lyric poetry, ἐν μέλεϊ ποιέειν to write in lyric strain, Hdt.; μέλη, τά, lyric poetry, the choral songs, opp. to the dialogue, Plat.
the music to which a song is set, the tune, id. Plat.; ἐν μέλει in tune, id. Plat.; παρὰ μέλος, out of tune, id. Plat.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
The first Hebrew word is derived from a root meaning "to knead," "to mold in clay," "to create." It therefore denotes any feature or part of the body. "So the tongue also is a little member, and boasteth great things" (Jas 3:5). "The members" is equivalent with "the body" (which see; compare Ps 139:16 the King James Version). The members are not self-governing, but execute the orders of the mind, obeying either the lower nature in the commission of sin or iniquity, unrighteousness and uncleanness (Ro 6:13,19), or following the higher nature, the Divine impulses in the fulfilling of the law of Christ…
34 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 34 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 9 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.
ἡ δ’ οἷα τεχνίτης ἢ κυριώτερον εἰπεῖν ἀνεπίληπτος τέχνη ζῳοπλαστεῖ τὴν μὲν ὑγρὰν οὐσίαν εἰς τὰ τοῦ σώματος μέλη καὶ μέρη διανέμουσα, τὴν δὲ πνευματικὴν εἰς τὰς τῆς ψυχῆς δυνάμεις τήν τε θρεπτικὴν καὶ τὴν αἰσθητικήν·
ὡς δὲ τελευτήσασαν ἔμαθε, σωφρόνως πρὸς τὸ μέγεθος τῶν κακῶν ἐπιθέμενος τῷ κτήνει νεκρὰν τὴν γυναῖκα κομίζει πρὸς αὑτόν, καὶ διελὼν αὐτὴν κατὰ μέλος εἰς μέρη δώδεκα διέπεμψεν εἰς ἑκάστην φυλὴν ἐντειλάμενος τοῖς κομίζουσι λέγειν τοὺς αἰτίους τῆς…
λάβωμεν τὸ σῶμα ἡμῶν: ἡ κεφαλὴ δίχα τῶν ποδῶν οὐδέν ἐστιν, οὕτως οὐδὲ οἱ πόδες δίχα τῆς κεφαλῆς: τὰ δὲ ἐλάχιστα μέλη τοῦ σώματος ἡμῶν ἀναγκαῖα καὶ εὔχρηστά εἰσιν ὅλῳ τῷ σώμᾳτι: ἀλλὰ πάντα συνπνεῖ καὶ ὑποταγῇ μιᾷ χρῆται εἰς τὸ σώζεσθαι ὅλον τὸ σῶμα.
χειριστοῦ ἀργυρίου δραχμὰς Βω καὶ κομίζει σοὶ Πτολλίων ἀπολογη … ἐὰν οὖν πέμπῃς ἀργύριον μελη … τέλος εἰκοστόν.
Παραβόλῳ χαίρειν. καλῶς ποιήσεις … μελος σεαυτὸν καρπισα … μεγάλην μοι ἐντροπὴν εμε … καὶ ἄλλων χειρόνων οὕτως … τι
φασαριων ἐν τῷ πυλῶνι, καὶ λογοποιουμένῳ πρὸς αὐτοὺς ἐπήνεγκάν μοι πληγὰς εἰς πᾶν μέλος τοῦ σώματος καὶ ἐβάσταξαν ὅσα κιθῶνα καὶ ἱμάτιον λευκὰ καὶ πάλλιον … μετυγ λευκὸν
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
μέγας is an adjective meaning 'great' or 'large,' used to describe size, intensity, or importance. It can refer to physical dimensions, such as a stone or city, or to abstract qualities like love or fear. In the New Testament, it appears in various contexts, including Matthew 2:10 and Revelation 11:8. The word has comparative and superlative forms: μείζων (greater) and μέγιστος (greatest).
μέγας, μεγάλη, μέγα, [(τοϊαϊοα to Lat. magnus, ADEE Goth. maist (cf. τὸ πλεῖστον), etc.; Vaniéek p. 682; Cur tius ὃ 462)], ace. μέγαν. μεγάλην, μέγα; plur. pokes ται, -a; comp. μείζων, -ον, (acc. πιᾶξο. and fem. μείζονα, once contr. μείζω, Jn. v. 36 [RG T WH, but L Tr μείζων (cf. Tdf. Proleg. p. 119)]; neut. plur. μείζονα, once contr. μείζω, Jn. i. 50 (51)) and pectorepos, 3 Jn. 4 (fr. the compar. μείζων), a poet. compar., on which see the remark quoted under ἐλαχιστότερος, cf. Matthiae § 136; superl. μέγιστος (found only in 2 Pet. i. 4); [fr. Hom. down]; Sept. for ὮΥΤΔ; also for 31; great; 1. predicated a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions, — as respects a. mass and weight: λίθος, Mt. xxvii. 60; Mk. xvi. 4; Rev. xviii. 21; ὄρος, Rey. viii. 8; ἀστήρ, ibid. 10; δράκων Rev. xii. 3,9; ἀετός, ibid. 14; δένδρον…
Read the full entry →μέγας (B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον ἐγδεχθήτωι, ‘let him be received with special magnificence ” (Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρεπέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyadoπρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent secretary.” For the subst. as a title of address cf. P Oxy VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο| πρεπίας, ‘Son the inquiry of his magnificence I told him what was fitting about your magnificence,” 76. I. 155° (vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλοπρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (Edd.). | , μεγαλύνω. With the use of this verb in the pass. in Phil…
Read the full entry →μέγας (megas) — great.
μέγᾰς, μεγάλη [ᾰ], μέγα [ᾰ],
genitive μεγάλου, ης, ου, dative μεγάλῳ, ῃ, ῳ, accusative μέγᾰν, μεγάλην, μέγα [ᾰ]; dual μεγάλω, α, w; plural μεγάλοι, μεγάλαι, μεγάλα, etc.: the stem μεγάλο- is never used in singular nominative and accusative masculine and neuter, and only once in vocative masculine,
__A ὦ μεγάλε Ζεῦ [Refs 4th c.BC+]
__A.I big, of bodily size: frequently of stature, εἶδος.. μ. ἦν ὁράασθαι [Refs 8th c.BC+]; φῶτα μέγαν καὶ καλόν[Refs 5th c.BC+]; φύσιν τίν᾽ εἶχε φράζ; Answ. μέγας [Refs 5th c.BC+]
__A.I.b full-grown, of age as shown by stature, νῦν δ᾽ ὅτε δὴ μ. εἰμί [Refs 8th c.BC+]; later, elder of two persons of the same name, Wilcken [Refs 3rd c.BC+]; Σκιπίων ὁ…
μέγας
megas
(including the prolonged forms, feminine megale, plural
megaloi, etc.; compare also 3176, 3187); big (literally or
figuratively, in a very wide application):--(+ fear) exceedingly,
great(-est), high, large, loud, mighty, + (be) sore (afraid), strong,
X to years.
see GREEK for 3176
see GREEK for 3187
μέγας, μεγάλη, μέγα
Adj. & Comp.adv.
large, great
μέγας megas 243x
great, large in size, Mt. 27:60; Mk. 4:32; great, much, numerous, Mk. 5:11; Heb. 11:26; great, grown up, adult, Heb. 11:24; great, vehement, intense, Mt. 2:10; 28:8; great, sumptuous, Lk. 5:29; great, important, weighty, of high importance, 1 Cor. 9:11; 13:13; great, splendid, magnificent, Rev. 15:3; extraordinary, wonderful, 2 Cor.…
Read the full entry →μέγας Radic. sense, opp. to μικρός, σμικρός, big, great, of men's stature, tall, Hom.; of women, καλή τε μεγάλη τε Od.:—also, great, full-grown, of age as shewn by stature, id. Od., Aesch.
vast, high, οὐρανός, ὄρος, πύργος Hom.
vast, spacious, wide, πέλαγός, αἰγιαλός, etc., id. Hom.
of Degree, great, strong, mighty, of gods, id. Hom., etc.; μεγάλα θεά, of Demeter and Proserpine, Soph.; μέγας ηὐξήθη rose to greatness, Dem.; βασιλεὺς ὁ μέγας, i. e. the King of Persia, le grand monarque, Hdt.; βασιλεὺς μέγας Aesch.; ὁ μ. ἐπικληθεὶς Ἀντίοχος the Great, Polyb.
great, strong, violent, etc., ἄνεμος, λαῖλαψ Hom.; of properties, passions, etc., id. Hom., etc.
246 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 340 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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.
καὶ θεοῦ Φιλοπάτορος Νέου καὶ θεοῦ Εὐεργέτου καὶ θεῶν Φιλομητόρων Σωτήρων, ἱεροῦ πώλου Ἴσιδος μεγάλης μητρὸς θεῶν, ἀθλοφόρου Βερενίκης Εὐεργέτιδος, κανηφόρου Ἀρσινόης Φιλαδέλφου, ἱερείας Ἀρσινόης Φιλοπάτορος τῶν ὄντων ἐν
μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας εἰς τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν
μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἰδού,
[in LXX chiefly for הִנֵּה,]
prop. imperat. 2 aor. mid. of ὁράω, used as a demonstrative particle, with frequency much greater in LXX and NT than in cl. (v. M, Pr., 11),
ἰδού, a demonstrative particle, [in Grk. writ. fr. Soph. down], found in the N. T. esp. in the Gospels of Matthew and of Luke, used very often in imitation of the Hebr. nan, and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: behold! see! lo! It is inserted in the discourse after a gen. absol., Mt. i. 20; ii. 1, 13; ix. 18; xii. 46; xvii. 5; Xxvi.47; xxviii. 11. καὶ ἰδού is used, when at the close of a narrative something new is introduced, Mt. ii. 9; ili. 16; iv. 11; viii. 2, 24, 29,32, 34; ix. 2 54. 20; xii. 10; KV 224 ΧΥΙ- Ss) KIX. 10... eva. 91; ΧΧΥΪ. 51: ΧΧΥΤΙ ὦ, 7; Lk. i. 20, 31, 36; ii. 9[R GL Tr br. ], 25; ix. 30, 38 sq.; x. 25; xiv. 2; xxiv.13; Acts xii.7; xvi.1; when a thing is specified which is unexpected yet sure, 2 Co. vi. 9 (καὶ ἰδοὺ ζῶμεν, and nevertheless we live), cf. Mt. vii. 4; when a thing is specified which seems…
Read the full entry →ἰδού. Moulton (Pro/eg. p. 11) has shown that the frequency with which ἰδού (originally the imper. of εἰδόμην and accented ἰδοῦ) is used by certain NT writers is due to the fact that they were accustomed to the constant use of an equivalent interjection in their own tongue: cf. Wellhausen £ini.* p. 22. As showing, however, that the interjection was used in the Kou where no Hebraistic influence is predicable, we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά σοι αὐτήν, with reference to the return of a file, 76. 10691 (very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one has brought me a letter about the bread, but if you send a letter by…
Read the full entry →ἰδού (idou) — look!.
ἰδοῦ
(ἴδου Hdn.Gr. cited in [Refs 4th c.AD+]aorist 2 imperative middle of ὁρά; but,
II. ἰδού (on the accent see Hdn.Gr.[Refs] adverb, lo! behold! (even with words of hearing, ἰδοὺ δοῦπον αὖ κλύω τινά [Refs 5th c.BC+]
II.1. with Nouns and Prons., ἰ. χελιδών Klein [Refs 6th c.BC+], etc.; ἰ. ἐγώ here am I, [LXX+NT]; οὐκ ἰ. Ἀαρώ; [LXX]
II.2. with Verbs,
II.2. a in the imperative, ἰ. θεᾶσθε [Refs 5th c.BC+]; especially in offering a thing, take it! ἰ. δέχου παῖ [Refs 5th c.BC+]
II.2. b in indicative of all tenses, ἰ. πείθομαι [NT+5th c.BC+] with past tenses, [LXX+NT]; in the middle of a sentence, [NT]
II.3. with questions, ἰ., τί ἔστι; [Refs 5th c.BC+]
ἰδού
idou
second person singular imperative middle voice of 1492; used as
imperative lo!; --behold, lo, see.
see GREEK for 1492
ἰδού
v.
See! Lo! Behold! Look!
ἰδού 2nd sg mid imperat of εἰδόμην, as adv. lo! behold! see there! Soph.; ἰδού, δέχου there! take it! Lat. en tibi! id. Soph., etc.:— well, as you please! Ar.
in repeating another's words quizzingly, ἰδού γ᾽ ἄκρατον oh yes, wine, id. Ar.
208 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 603 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.
The Greek word ἡλίκος (i.e., *helikos*) means 'as big as' or 'as old as.' It can be used in indirect questions to ask about size or age, and it appears in the New Testament in contexts that express wonder about size. The lexicons note that it can also imply 'how small' in certain contexts.
ἡλίκος, -η, -ov, (ἧλιξ, see ἡλικία), prop. as old as, as tall as; univ. (Lat. quantus): how great, Col. ii. 1; Jas. iii. 5 [ef. B. 253 (217) ]; how small (Leian. Hermot. 5), ἡλίκον πῦρ, Jas. iii. 5 LT Tr WH [B. 1. c.].
ἡλίκος. P Tebt I. 2778 (B.c. 113) (= Chrest. I. p. 390) καθόλου δ᾽ ἐνθυμηθεὶς ἡλίκην συμβάλλεται ἣ περὶ τὰ ὑποδεικνύμεν[α] προσοχὴι τοῖς πράγμασι ῥοπήν, “in general consider how great an impulse attention to the matters indicated gives to business ” (Edd.), Sy/Z 40514 (a.D. 145) ἐδήλζωσεν ὅσα κα]ὶ ἡλίκα οἰκοδομήματα προστίθησιν τῇ modfe. In the medical prescriptions P Oxy VIII. 1088* (early i/A.D.) κολλύρια moe. ἡλίκον Aiyim(tiov) κύαμον, ‘ ‘make pastilles of the size of an Egyptian bean” (Ed.), and 126. 11. 234% °° (ii/iii ἡλίκον [ὀ]ρόβῳ, “of the ἘΞ of a pea’ ’ (Edd.), the context suggests that, as in the case of the Lat. gwantus sometimes = guantulus, ἡλίκος from meaning ‘‘ how great’’ has come to mean also ‘‘how small”’ : cf. Jas…
Read the full entry →ἡλίκος (hēlikos) — how great?.
ἡλίκος [ῐ], η, ον,
as big as, πόσος τις; μικρός, ἡλίκος Μόλων [Refs 5th c.BC+]; τί τοσοῦτον ὕβρισεν, ἡλίκον..; [Refs 4th c.BC+]
2. of age, as old as, ἄνδρα.. ἡλίκον Θουκυδίδην [Refs 5th c.BC+]; τοῖσιν ἡλίκοισι νῷν, ={τηλίκοις ἡλίκοι νώ}, [Refs]; οἱ ἡλίκοι ἐγώ,= τηλίκοι ἡλίκοι ἐγώ, [Refs 5th c.BC+] of what various ages.. , [Refs 5th c.BC+]
3. in indirect questions, how big, how great, [Refs 5th c.BC+]; frequently in expressions of wonder, θαυμάσι᾽ ἡλίκα extraordinarily great, [Refs 4th c.BC+]; also, how small, ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει [NT+4th c.BC+]
ἡλίκος
helikos
from helix (a comrade, i.e. one of the same age); as big as, i.e.
(interjectively) how much:--how (what) great.
ἡλίκος, η, ον
Adj
of what size, how much
ἡλίκος ἡλί^κος, η, ον as big as, Lat. quantus, Ar., Dem.
of age, as old as, Ar., etc.
in expressions of wonder, θαυμάσια ἡλίκα extraordinarily great, as in Lat. mirum quantum, Dem.
from ἧλιξ
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
„ὦ μῆτερ, ἡλίκον με ἔτεκες, ἄνθρωπον μάχης καὶ ἄνθρωπον ἀηδίας πάσης τῆς γῆς;
εἰδὼς οὖν τὴν αἰτίαν διʼ ἣν μετατίθησι τὴν αὑτοῦ γνώμην ἀπὸ Σολόμωνος ὁ θεὸς δίκαιος εἶναι πειρῶ καὶ φύλαττε τὰ νόμιμα, προκειμένου σοι τῆς εὐσεβείας καὶ τῆς πρὸς τὸν θεὸν τιμῆς ἄθλου μεγίστου τῶν ἁπάντων, γενήσεσθαι τηλικούτῳ ἡλίκον οἶσθα Δαυίδην…
ἀγνοοῦσιν γὰρ ἡλίκην ἔχει βάσανον ἡ ἐνθάδε ἀπόλαυσις, καὶ οἵαν τρυφὴν ἔχει ἡ μέλλουσα ἐπαγγελία.
τὸ ἐμόν. οὐ γὰρ οὕτως ὑπὸ τῶν ἔργων πιεζομένου μου τηλικαύτην ἐμοὶ βλαβὴν οἴσει ἡλίκην οὐ καὶ σοί. οὐ γὰρ ἐμὲ μὲν δεῖ μισθίους ἐμβαλεῖν, Θέωνα δὲ ἔξω μισθοῦ
πῦρ, gen. πυρός, is a Greek noun meaning 'fire.' It appears frequently in the New Testament, often symbolizing divine judgment or trials, as seen in verses like Mark 9:22 and 1 Corinthians 3:13. The word can also refer to hellfire, with specific references in Matthew 18:8 and Revelation 20:10. It has metaphorical uses, such as describing the tongue in James 3:5.
πῦρ, gen. πυρός, τό, [prob. fr. Skr. pu ‘to purify’ (cf. Germ. feuer); Vaniéek p. 541; Curtius § 385], fr. Hom. down; Hebr. wx; fire: Mt. iii. 10, 12; vii.19; xvii. 15; Mk. ix. 22; Lk. iii. 9,17; ix. 54; Jn. xv.6; Actsii. 19; xxviii. 5; 1 Co. iii. 13; Heb. xi. 34; Jas. 111. 5; v. 3; Rev. Cob OAS ths 17. 18. sau Bie ἈΠ|:15.; Sahig 8» Soe PIF Sap 8; xx. 9; ἅπτειν πῦρ, to kindle a fire, Lk. xxii. 55 [T Tr txt. WH περιάπτ.]; ἔβρεξε πῦρ καὶ θεῖον, Lk. xvii. 29; κατακαίειν τι ev ['T om. WH br. ἐν] πυρί, Rev. xvii. 16; xvili. 8; καίομαι πυρί, Mt. xiii. 40 [R LT WH κατακ.]; Heb. xii. 18 [W. § 31, 7 d.]; Rev. viii. 8; xxi. 8; φλὸξ πυρός, a fiery flame or flame of fire, Acts vii. 30; 2 Th. i. 8 Ltxt. Trtxt.; Heb. i. 7; Rev. i.14; ii.18; xix. 12, (Ex. iii. 2 cod. Alex.; Is. xxix.6); mip φλογός, a flaming fire or fire of flame, 2 Th. i.8 RGLmrg. T Trmre. WH (Ex. iii. 2 cod. Vat.; Sir. xlv. 19)…
Read the full entry →πῦρ (pur) — fire.
πῦρ
(once πύυρ [?~X ¯ ?~X] by 'distraction', [Refs 4th c.BC+]; not used in plural, see at {πυρά},{τά}:—fire, π. καίειν or δαίειν to kindle fire, [Refs 8th c.BC+]; π. ἀνακαίειν, ἅπτειν, ἐξάπτειν, αἴθειν, ἐναύειν, (see entry).; π. ποιεῖν, ποιήσασθαι, [Refs 8th c.BC+]; π. ἐμβαλεῖν νηυσί, κλισίῃσι, [Refs 8th c.BC+]; π. φυσητέον, ῥιπίζειν, [Refs 5th c.BC+]
__b π. τεχνικόν, see at {τεχνικός}.
2. funeral-fire (compare πυρά), ὄφρα πυρός με.. λελάχωσι θανόντα [Refs 8th c.BC+]; ζῶντα διδόναι τινὰ πυρί burn one alive, [Refs 5th c.BC+]
3. sacrificial fire, ἐν πυρὶ βάλλε θυηλάς [Refs 8th c.BC+]
πῦρ
pur
a primary word; "fire" (literally or figuratively, specially,
lightning):--fiery, fire.
πῦρ, πυρός, τό
n.n.
fire, trials
πῦρ pyr 71x
fire, Mt. 3:10; 7:19; 13:40, et al. freq.; πυρός, used by Hebraism with the force of an adjective, fiery, fierce, Heb. 10:27; fire used figuratively to express various circumstances of severe trial, Lk. 12:49; 1 Cor. 3:13; Jude 23
πῦρ not used in pl. v. πυρά fire, Hom., etc.; πῦρ καίειν or δαίειν to kindle fire, id. Hom.; πῦρ ἀνακαίειν, ἅπτειν, ἐξάπτειν, αἴθειν, ἐναύειν, v. sub vocc.; πῦρ ἐμβάλλειν νηυσί Il.
the funeral-fire (cf. πυρά), id. Il.
the fire of the hearth, πυρὶ δέχεσθαί τινα Eur.; π. ἄσβεστον or ἀθάνατον the fire of Vesta in the Prytaneion, Plut.
as a symbol of things irresistible or terrible, μάρναντο δέμας πυρὸς αἰθομένοιο they were fighting like burning fire, Il.; κρεῖσσον ἀμαιμακέτου πυρός Soph.; διὰ πυρὸς ἰέναι (as we say) to go through fire and water, Xen.; but, διὰ πυρὸς ἦλθε ἑτέρῳ λέκτρῳ she raged furiously against the other partner of the bed, Eur.:—of persons, ὦ πῦρ σύ Soph.:—rarely as an image of warmth and comfort…
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
74 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 71 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 246 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.
συγκέκραται γὰρ ἐκ τῶν αὐτῶν, γῆς καὶ ὕδατος καὶ ἀέρος καὶ πυρός, ἑκάστου τῶν στοιχείων εἰσενεγκόντος τὸ ἐπιβάλλον μέρος πρὸς ἐκπλήρωσιν αὐταρκεστάτης ὕλης, ἣν ἔδει λαβεῖν τὸν δημιουργόν, ἵνα τεχνιτεύσῃ τὴν ὁρατὴν ταύτην εἰκόνα·
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου, πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ’ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν.
τριβῆς καὶ σήψεως, πλὴν ἐὰν μή τι βίαιον ἐκ θεοῦ γένηται κατὰ χειμῶνα ἢ πυρὸς ἀπὸ γῆς πάθῃ τὸ πλοῖον ἢ ὑπὸ πολεμίων ἢ λῃστῶν περισπασθῇ ὃ καὶ συμφανὲς
χλωρῶν οὔπω οὐδέν. παρακαλῶ σε γράψαι μοι περὶ τῆς ὑγιείας σου. οὐ προχωρεῖ ὁ πυρὸς εἰ μὴ ἐκ δραχμῶν ἑπτά . ἔρρωσο καὶ παρακληθεὶς συνεχῶς ἡμῖν γράφε περὶ τῆς
μὲν φοίνικας ἀπὸ συνκομιδῆς καρπῶν, τὸ δὲ ἔδαφος ἀπὸ συγκομιδῆς τῶν σπαρησομένων, τὸν δὲ πυρ… … … … ἐὰν φαίνηται μισθῶσαι ἐπὶ τούτοις
The Greek word ἡλίκος (i.e., *helikos*) means 'as big as' or 'as old as.' It can be used in indirect questions to ask about size or age, and it appears in the New Testament in contexts that express wonder about size. The lexicons note that it can also imply 'how small' in certain contexts.
ἡλίκος, -η, -ov, (ἧλιξ, see ἡλικία), prop. as old as, as tall as; univ. (Lat. quantus): how great, Col. ii. 1; Jas. iii. 5 [ef. B. 253 (217) ]; how small (Leian. Hermot. 5), ἡλίκον πῦρ, Jas. iii. 5 LT Tr WH [B. 1. c.].
ἡλίκος. P Tebt I. 2778 (B.c. 113) (= Chrest. I. p. 390) καθόλου δ᾽ ἐνθυμηθεὶς ἡλίκην συμβάλλεται ἣ περὶ τὰ ὑποδεικνύμεν[α] προσοχὴι τοῖς πράγμασι ῥοπήν, “in general consider how great an impulse attention to the matters indicated gives to business ” (Edd.), Sy/Z 40514 (a.D. 145) ἐδήλζωσεν ὅσα κα]ὶ ἡλίκα οἰκοδομήματα προστίθησιν τῇ modfe. In the medical prescriptions P Oxy VIII. 1088* (early i/A.D.) κολλύρια moe. ἡλίκον Aiyim(tiov) κύαμον, ‘ ‘make pastilles of the size of an Egyptian bean” (Ed.), and 126. 11. 234% °° (ii/iii ἡλίκον [ὀ]ρόβῳ, “of the ἘΞ of a pea’ ’ (Edd.), the context suggests that, as in the case of the Lat. gwantus sometimes = guantulus, ἡλίκος from meaning ‘‘ how great’’ has come to mean also ‘‘how small”’ : cf. Jas…
Read the full entry →ἡλίκος (hēlikos) — how great?.
ἡλίκος [ῐ], η, ον,
as big as, πόσος τις; μικρός, ἡλίκος Μόλων [Refs 5th c.BC+]; τί τοσοῦτον ὕβρισεν, ἡλίκον..; [Refs 4th c.BC+]
2. of age, as old as, ἄνδρα.. ἡλίκον Θουκυδίδην [Refs 5th c.BC+]; τοῖσιν ἡλίκοισι νῷν, ={τηλίκοις ἡλίκοι νώ}, [Refs]; οἱ ἡλίκοι ἐγώ,= τηλίκοι ἡλίκοι ἐγώ, [Refs 5th c.BC+] of what various ages.. , [Refs 5th c.BC+]
3. in indirect questions, how big, how great, [Refs 5th c.BC+]; frequently in expressions of wonder, θαυμάσι᾽ ἡλίκα extraordinarily great, [Refs 4th c.BC+]; also, how small, ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει [NT+4th c.BC+]
ἡλίκος
helikos
from helix (a comrade, i.e. one of the same age); as big as, i.e.
(interjectively) how much:--how (what) great.
ἡλίκος, η, ον
Adj
of what size, how much
ἡλίκος ἡλί^κος, η, ον as big as, Lat. quantus, Ar., Dem.
of age, as old as, Ar., etc.
in expressions of wonder, θαυμάσια ἡλίκα extraordinarily great, as in Lat. mirum quantum, Dem.
from ἧλιξ
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
„ὦ μῆτερ, ἡλίκον με ἔτεκες, ἄνθρωπον μάχης καὶ ἄνθρωπον ἀηδίας πάσης τῆς γῆς;
εἰδὼς οὖν τὴν αἰτίαν διʼ ἣν μετατίθησι τὴν αὑτοῦ γνώμην ἀπὸ Σολόμωνος ὁ θεὸς δίκαιος εἶναι πειρῶ καὶ φύλαττε τὰ νόμιμα, προκειμένου σοι τῆς εὐσεβείας καὶ τῆς πρὸς τὸν θεὸν τιμῆς ἄθλου μεγίστου τῶν ἁπάντων, γενήσεσθαι τηλικούτῳ ἡλίκον οἶσθα Δαυίδην…
ἀγνοοῦσιν γὰρ ἡλίκην ἔχει βάσανον ἡ ἐνθάδε ἀπόλαυσις, καὶ οἵαν τρυφὴν ἔχει ἡ μέλλουσα ἐπαγγελία.
τὸ ἐμόν. οὐ γὰρ οὕτως ὑπὸ τῶν ἔργων πιεζομένου μου τηλικαύτην ἐμοὶ βλαβὴν οἴσει ἡλίκην οὐ καὶ σοί. οὐ γὰρ ἐμὲ μὲν δεῖ μισθίους ἐμβαλεῖν, Θέωνα δὲ ἔξω μισθοῦ
The Greek word ὕλη (hulē) primarily means wood or forest, encompassing various forms of timber and fuel. It also extends to philosophical contexts, where it refers to matter or the material from which things are made. In the New Testament, it appears in James 3:5, indicating its use in discussing the nature of speech and its potential for destruction.
ὕλη, -ης, ἡ
[in LXX: Jb 19:29 (†) 38:40 (סֻכָּה), Ps 68 (69):2 Blא(יָוֵן), Is 10:17 (שָׁמִיר), Wi 11:17 15:13, Si 28:10, II Mac 2:24, IV Mac 1:29 * ;]
wood, forest, woodland (Thuc., Xen., al.).
wood, timber, fuel (Hom., Hdt., Thuc., al.): Ja 3:5 (v. Hort, Ja., 70, 104 f.).
= Lat. materia, esp. in Philosophy, matter (Arist. and later writers; Wi, ll. c.).†
ὕλη, -ns, 7, a forest, a wood; felled wood, fuel: Jas. iii. 5. (From Hom. down; Sept.)
ὕλη. Hort’s contention (ad Jas 3°, cf. p. 104 ff.) that ὕλη, when applied to living wood, “is either woodland as opposed to mountains and cultivated plains, specially the rough bushy skirts of the hills, or brushwood” may be supported by PSI VI. 5778 (b.c. 248-7) τήν τε γῆν ἐϊκάθαρα ὑπάρχουσαν ἢ] ὕλης μεστήν. The word is used in the account of a purchase of wood P Cairo Zen I. 591124 (B.C. 257) ξύλων ὧν ἠγόρακεν ἐκ τῆς ὕλης : cf. also P Lond 166 4,4 (a.D. 186) (ΞΞ 11. p. 106) ἐφ᾽ ὕλ(ης) καινῆς, wood for the sluice-gates of an embankment, and P Oxy XIV. 16744 (iii/A.D.) ποίησον τὴν ἄκανθαν καταβληθῆναι Kal τὴν ὕλην αὐτῆς βάλε εἰς τὸν Tpustvov, “have the acacia tree cut down and throw the wood into the . εὐ (Edd.). For the meaning ‘‘ furniture,” see «ε ἡ ὑπάγω P Oxy XVI. τροιϑὸ (a Will—vi/a.p.) τὴν ἐν τῷ οἴκῳ μου πᾶσαν ὕλην ἀπὸ κεφαλαίου μέχρι ἐλαχίστου τινός, “all the furniture in my…
Read the full entry →ὕλη (hulē) — forest.
ὕλη [ῡ], ἡ,
forest, woodland, [NT+8th c.BC+]; ὕλα ἀεργός virgin forest, [Refs]; τὰ δένδρα καὶ ὕλη fruit-trees and forest-trees, [Refs 5th c.BC+]; not only of forest-trees, but also of copse, brushwood, undergrowth (compare ὕλημα), directly opposed to to timber-trees, [Refs 5th c.BC+]: also in plural, [Refs 4th c.BC+]
II. wood cut down, [Refs 8th c.BC+]; firewood, fuel, [Refs 8th c.BC+]; brushwood, [Refs 5th c.BC+]; timber, ὕ. ναυπηγησίμη [Refs 5th c.BC+]; also, twigs for birds' nests, [Refs 4th c.BC+]
III. the stuff of which a thing is made, material, (perhaps so of wood), [Refs 8th c.BC+]; rarely of other material, as metal, οἱ παρ᾽ ἄκμονι.. ὕλην ἄψυχον δημιουργοῦντες [Refs 5th c.BC+]: generally, materials, [Refs 6th c.AD+]
ὕλη
hule
perhaps akin to 3586; a forest, i.e. (by implication) fuel:--matter.
see GREEK for 3586
ὕλη, ης, ἡ
n.f.
wood, fuel
ὕλη hylē 1x
wood, a forest; in NT firewood, a mass of fuel, Jas. 3:5*
ὕλη ὕ_λη, ἡ, Lat. sylva, a wood, forest, woodland, Hom., Hdt., etc.; τὰ δένδρα καὶ ὕλη fruit-trees and forest-trees, Thuc.: copse, brushwood, opp. to timber-trees, Xen.
wood cut down, firewood, fuel, Hom., etc.
like Lat. materia, stuff of which a thing is made, the raw material, wood, timber, Od., Hdt.
in Philosophy, matter, Arist.
subject matter, id. Arist.
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
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἐν δὲ τῇ πρώτῃ γενέσει τῶν ὅλων, καθάπερ ἔφην, ὁ θεὸς ἅπασαν τὴν τῶν φυτῶν ὕλην ἐκ γῆς ἀνεδίδου τελείαν καρποὺς ἔχουσαν οὐκ ἀτελεῖς ἀλλ’ ἀκμάζοντας, εἰς ἑτοιμοτάτην καὶ ἀνυπέρθετον χρῆσιν καὶ ἀπόλαυσιν ζῴων τῶν αὐτίκα γενησομένων.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
σύγγνωτέ μοι, ἀδελφοί: μὴ ἐμποδίσητέ μοι ζῆσαι, μὴ θελήσητε με ἀποθανεῖν: τὸν τοῦ θεοῦ θέλοντα εἶναι κόσμῳ μὴ χαρίσησθε, μηδὲ ὕλῃ ἐξαπατήσητε: ἄφετέ με καθαρὸν φῶς λαβεῖν: ἐκεῖ παραγενόμενος ἄνθρωπος ἔσομαι.
Καίσαρος τοῦ κυρίου Ἁθὺρ κε ἀπὸ γενήματος τοῦ διεληλυθότος ιζ ἔτους κε πυροῦ ἀρτάβαι υλη γ κδ κϛ πυροῦ ἀρτάβαι ϡλε γ η κζ πυροῦ ἀρτάβαι ψλε ϛ κδ
οἰκίας Πεκύσιος μὴ πρὸ μήνυσας Ἀκεπόννις· … μήνυσας τὸν … ην ὠς συν … ὕλην.
ὅπως ἤτοι κατʼ ἀμελείαν οὐ παρήνεγκαν τὰ κατʼ ἔτος παραφερόμενα διὰ αὐτῶν ξύλα καὶ ὕλην εἰς ἀνοικοδομὴν φρυγανικοῦ ἐμβλήματος περὶ τὴν αὐτὴν κώμην καλουμένου Κορμοῦ οὐδὲ τὴν ἀπεργασίαν ἐποίησαν
The Greek word ἀνάπτω (anaptō) is built from the prefix ἀνά- and the root πτω, meaning to kindle or light up. It covers a range of meanings from physically lighting a fire to metaphorically attaching or ascribing something. In the New Testament, it appears in contexts like Luke 12:49 and James 3:5, where it signifies the act of kindling or igniting.
ἀν-άπτω; 1 aor. ἀνῆψα; 1 aor. pass. ἀνήφθην; to light up, kindle: Lk. xii. 49; Acts xxviii. 2[R 67; Jas. iii. 5. [From Hat. down.]
ἀνάπτω. P Giss I. 38 (meant to be literary—A.p. 117) τοιγαροῦν θύοντες τὰς ἑστίας ἀνάπτωμεν. P Leid W*Y-% (occult) ἀνάψας TH βομών (7. τὸν βωμόν). (MGr ἀνάφτω.)
ἀνάπτω (anaptō) — to set fire.
ἀνάπτω,
make fast on or to, [Refs 8th c.BC+] — middle, ἐκ τοῦδ᾽ ἀναψόμεσθα πρυμνήτην κάλων to him will we moor our bark, i.e. he shall be our protector, [Refs]; θεοῖσι κῆδος ἀνάψασθαι form a close connexion with.., [Refs]; χάριτας ἔς τινα ἀ. confer favours on.., [Refs]; also, fasten to oneself, ἐπιστολὴν ἐκ τῶν δακτύλων ἀ.[Refs 4th c.BC+]; take in tow, ναῦν[Refs 1st c.BC+]:—passive, to be fastened or fasten oneself on to, cling to, with genitive, πέπλων[Refs 5th c.BC+]; have a thing fastened on one, περιβόλαι᾽ ἀνήμμεθα [Refs]
2. hang up in a temple, offer up, like{ἀνατίθημι}, πολλὰ δ᾽ ἀγάλματ᾽ ἀνῆψεν [Refs 8th c.BC+]
ἀνάπτω
anapto
from 303 and 681; to enkindle:--kindle, light.
see GREEK for 303
see GREEK for 681
ἀνάπτω
v.
I kindle, set on fire
ἀνάπτω to make fast on or to a thing, ἐξ ἱστοῦ πείρατ᾽ ἀνῆπτον made fast the rope to the mast, Od.:—Mid., ἐκ τοῦδ᾽ ἀναψόμεσθα κάλων to him will we make fast our cable, i. e. he shall be our protector, Eur.:—Pass. to fasten oneself on to, cling to a thing, c. gen., id. Eur.; ἀμφί τινι id. Eur.; ἀνῆφθαί τι to have a thing fastened on one, id. Eur.
to hang up in a temple, offer up, ἀγάλματα Od.
metaph. to attach to, μῶμον ἀνάψαι id. Od.; αἷμα ἀν. τινί a charge of bloodshed, Eur.
to light up, light, λύχνα Hdt.; πῦρ Eur.; also, πυρὶ ἀν. δόμους id. Eur.:—metaph., νέφος οἰμωγῆς ὡς τάχ᾽ ἀνάψει id. Eur.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 13 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
χρὴ δὲ μὴ ἀγνοεῖν, ὅτι ἀκολουθίαν μὲν καὶ εἱρμὸν καὶ ἐπιπλοκὰς αἰτιῶν ἅτε φιλόσοφος καὶ θεοφράδμων ἀνὴρ οἶδεν, τούτοις δ’ οὐκ ἀνάπτει τὰς τῶν γινομένων αἰτίας.
ἐπικειμένων δὲ τῶν ἱερῶν τῷ βωμῷ αἰφνίδιον ἐξ αὐτοῦ πῦρ ἀνήφθη αὐτόματον, καὶ ὅμοιον ἀστραπῆς λαμπηδόνι ὁρώμενον τῇ φλογὶ πάντα ἐδαπάνα τὰ ἐπὶ τοῦ βωμοῦ.