James 4:13 — Word Study
N1904Ἄγε νῦν οἱ λέγοντες· σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν ἕνα καὶ ἐμπορευσόμεθα καὶ κερδήσομεν·
BSAdo comeagō▸ nownun [at this moment] you who [are]ho saying;legō▸ [declare, proclaim] Todaysēmeron [this present day] orkai tomorrowaurion [the next day] we will goporeuō▸ [travel, journey] intoeis suchhode, hēde [this specific] <the>ho citypolis [a town with walls] andkai will spendpoieō▸ [continue, remain] thereekei [in that place] a yeareniautos [a cycle of time] oneehis andkai will tradeemporeuomai▸ [engage in, conduct, trading goods] andkai will make a profit;kerdainō▸ [acquire, gain, financial gain]
| Greek | English | Parsing |
|---|---|---|
| Ἄγε | do come | Verb, present, active |
| νῦν | now | Adverb |
| οἱ | you who [are] | Article, nominative, plural |
| λέγοντες· | saying; | Verb, present, active |
| σήμερον | Today | Adverb |
| ἢ | or | Conjunction |
| αὔριον | tomorrow | Adverb |
| πορευσόμεθα | we will go | Verb, aorist, middle deponent |
| εἰς | into | Preposition |
| τήνδε | such | Demonstrative pronoun, accusative, singular |
| τὴν | <the> | Article, accusative, singular |
| πόλιν | city | Noun, accusative, singular |
| καὶ | and | Conjunction |
| ποιήσομεν | will spend | Verb, aorist, active |
| ἐκεῖ | there | Adverb |
| ἐνιαυτὸν | a year | Noun, accusative, singular |
| ἕνα | one | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| ἐμπορευσόμεθα | will trade | Verb, aorist, middle deponent |
| καὶ | and | Conjunction |
| κερδήσομεν· | will make a profit; | Verb, aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Come now, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business, and make a profit.” |
| KJV | Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: |
| ASV | Come now, ye that say, To-day or to-morrow we will go into this city, and spend a year there, and trade, and get gain: |
| YLT | Go, now, ye who are saying, 'To-day and to-morrow we will go on to such a city, and will pass there one year, and traffic, and make gain;' |
| WEB | Come now, you who say, “Today or tomorrow let’s go into this city and spend a year there, trade, and make a profit.” |
| BBE | How foolish it is to say, Today or tomorrow we will go into this town, and be there for a year and do business there and get wealth: |
Where they part company is λέγοντες· — see How Translations Differ.
The main clause introduces a series of subordinate clauses that detail the presumptuous plans of the speakers.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἄγω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — James 4:13
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 — Warnings Against Arrogancegenerated
James 4:13 addresses those who confidently assert their future plans without considering the uncertainty of life. James emphasizes the importance of recognizing God's authority over our lives and the futility of making plans without His guidance. This teaching echoes themes found in Proverbs and Ecclesiastes, which remind us of the fleeting nature of human existence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 5:1 | Come now, you who are rich, weep and wail over the misery to come upon you. |
| 2 | Genesis 11:3–4 | And they said to one another, “Come, let us make bricks and bake them thoroughly.” So they used brick instead of stone, and tar instead of mortar. |
| 3 | Ecclesiastes 2:1 | I said to myself, “Come now, I will test you with pleasure; enjoy what is good!” But it proved to be futile. |
| 4 | Isaiah 5:5 | Now I will tell you what I am about to do to My vineyard: I will take away its hedge, and it will be consumed; I will tear down its wall, and it will be trampled. |
| 5 | Proverbs 27:1 | Do not boast about tomorrow, for you do not know what a day may bring. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — Ἄγε, agōgenerated
The verb ἄγω (agō) means to lead or bring. It is used in various contexts, often implying guidance or direction. In this verse, it serves as an imperative call to attention, urging the audience to reconsider their presumptive statements about the future.
As a present active imperative, it emphasizes urgency and directness. James calls his audience to reflect on their attitudes and assumptions regarding control over their lives, which is a common theme throughout the New Testament.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across various translations. The Berean Standard Bible uses Come now, which is echoed in the KJV and ASV. This consistency highlights the call to attention and the seriousness of the message.
Some translations, like the YLT and WEB, use Go to now or let's go, respectively, but they maintain the same intent of urging reflection on one's words and plans.
Sentence Structuregenerated
The main verb of the verse is Ἄγε, Come now, which introduces a series of clauses. The sentence structure includes a main clause followed by several subordinate clauses detailing the plans being made.
The finite verb governs the entire statement, with phrases that describe the actions of going, spending time, trading, and making a profit. This structure emphasizes the presumption of the speakers about their control over future events.
Septuagint Backgroundgenerated
νῦν appears in the Septuagint, often translating the Hebrew word for 'now' (עַתָּ֫ה), indicating a present moment. This connection reinforces the urgency of James's message about living in the present and recognizing God's sovereignty.
The verb ἄγω does not have a direct correspondence in the Septuagint but is related to themes of leading and guiding found throughout the Old Testament.
In plain words — the whole versegenerated
James 4:13 warns people against making confident plans for the future without considering that life is uncertain. He emphasizes that we should acknowledge God's control over our lives and submit our plans to His will.
Frequently Asked Questionsgenerated
James uses 'Come now' to draw attention to the arrogance of those who make plans without considering God's will, urging them to reflect on their attitudes.
It is important because life is unpredictable, and recognizing God's sovereignty helps us remain humble and dependent on Him.
This verse echoes teachings in Proverbs and Ecclesiastes about the uncertainty of life and the importance of humility before God.
We learn that we should approach our future plans with humility, acknowledging that we do not control our destiny and that we need to seek God's guidance.
Reflection Questionsgenerated
- In what areas of my life do I tend to make plans without seeking God's guidance?
- How can I cultivate a more humble attitude toward my future and my plans?
- What are some practical ways to submit my plans to God?
- How does recognizing the uncertainty of life affect my daily decisions?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, discussing the folly of presuming upon the future and the need for humility in planning.
Some people go on endless journeys for the sake of business and the profits which they can make thereby, enduring even sea travel for their sake. Some fight in order to get some advantage over others by increasing their power.Early Church Fathers on James 4 →
But you, what are you that judges another? Whoever says, Today or tomorrow we will go to that city, and we will spend a year there, and we will trade and make a profit. Who are ignorant what shall be tomorrow.Early Church Fathers on James 4 →
Behold now, you who say: "Today or tomorrow we will go into such a city, and spend a year there, and trade, and make a profit," yet you do not know what tomorrow will bring.Early Church Fathers on James 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 4:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGo to now, ye that say,.... The apostle passes from exposing the sin of detraction, and rash judgment, to inveigh against those of presumption and self-confidence; and the phrase, "go to now", is a
Read John Gill on James 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGo to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Go to now - `Come now:' to excite attention.
Read Robert Jamieson on James 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGo to now; either this is a note of transition, or of command to inferiors, or rather of admonition to such as are stupid or rash, and tends to the awakening their attention, and stirring them up to the consideration of their duty, danger, &c. Ye that say; either with your mouths, or in your hearts. To-day or to-morrow we will go into such a city; not, let us go, but, we will go, in the indicative mood; noting the peremptoriness of their purposes, and their presuming upon future times and things, which were not in their power. And continue there a year, and buy and sell, and get gain: he doth not condemn merchants travelling into other countries, nor trading there, nor designing gain by…
Read Matthew Poole on James 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Ver. 13. We will go into such, &c.] As if they were petty gods within themselves, and needed not to call God into counsel, or to take his leave along with them. But such confident exchange language became not the mouths of scattered exiles. And yet it is the common sin of dispersed Jews in all places to this day. And I would it were their sin only; and that this rude and rash peremptoriness were not in use among us also.
Read John Trapp on James 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Ye that say . . . .—The Apostle would reason next with the worldly; not merely those abandoned to pleasure, but any and all absorbed in the quest of gain or advancement. The original is represented a little more closely, thus: Today and tomorrow we will go into this city, and spend a year there, and trade and get gain. “Mortals think all men mortal but themselves;” yet who does not boast himself of tomorrow (Proverbs 27:1), in spite of a thousand proverbs; and reckon on the wondrous chance of “That untravelled world, whose margin fades For ever and for ever as he roams?”
Read Charles John Ellicott on James 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Go to now] αγενυν. Come now, the same in meaning as the Hebrew הבה habah, come, Genesis 11:3; Genesis 11:4; Genesis 11:7. Come, and hear what I have to say, ye that say, c. To-day, or to-morrow, we will go] This presumption on a precarious life is here well reproved and the ancient Jewish rabbins have some things on the subject which probably St. James had in view. In Debarim Rabba, sec. 9, fol. 261, 1, we have the following little story; "Our rabbins tell us a story which happened in the days of Rabbi Simeon, the son of Chelpatha. He was present at the circumcision of a child, and stayed with its father to the entertainment. The father brought out wine for his guests that was…
Read AdamClarke on James 4 →CambridgeThe Cambridge Bible for Schools and Colleges13–17. Man proposing, God disposing13. Go to now, ye that say …] The warnings pass on to another form of the worldliness of the double-minded; the far-reaching plans for the future such as our Lord had condemned in the parable of the Rich Fool (Luke 12:16). It is significant that that parable follows in close sequence upon our Lord’s disclaimer of the office of a Judge. The opening formula, “Go to,” which meets us again in ch. James 5:1, is peculiar to St James in the New Testament. It appears in the LXX. in Judges 19:6; 2 Kings 4:24. It is obvious that the warning is addressed to Christians as well as Jews, so far as they were infected by the taint of worldliness. The MSS. vary between…
Read Cambridge on James 4 →Albert Barnes1798–1870Barnes' Notes on the BibleGo to now - The apostle here introduces a new subject, and refers to another fault which was doubtless prevalent among them, as it is everywhere, that of a presumptuous confidence respecting the
Read Albert Barnes on James 4 →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
Come now, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business, and make a profit.”
Come now, you who say, “Today or tomorrow let’s go into this city and spend a year there, trade, and make a profit.”
Come now, you who say, “Today and tomorrow let us go to this or that city, spend a year there, carry on business, and make a profit.”
Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.”
Tyndale line
Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
Come now, ye that say, To-day or to-morrow we will go into this city, and spend a year there, and trade, and get gain:
Go to now, ye that say, Today or tomorrow we will go into this city, and spend a year there, and trade, and get gain:
Come now, ye that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy, and sell, and get gain:
Goe to now ye that say, To day or to morowe we will goe into such a citie, and continue there a yeere, and bye and sell, and get gaine,
Strictly literal
Go to now, ye who say, To-day or to-morrow will we go into such a city and spend a year there, and traffic and make gain,
Go, now, ye who are saying, 'To-day and to-morrow we will go on to such a city, and will pass there one year, and traffic, and make gain;'
Go, now, you who are saying, “Today and tomorrow we will go on to such a city, and will pass there one year, and traffic, and make gain,”
Now listen, you who say, “Today or tomorrow we will go into this city, spend a year there, trade, and make a profit.”
From the Latin
But who art thou that judgest thy neighbour? Behold, now you that say: Today or tomorrow we will go into such a city, and there we will spend a year, and will traffic, and make our gain.
Simplified
Come on now!—you people who say, “Either today or tomorrow we'll go to such-and-such a city, spend a year in business there, and make a profit.”
How foolish it is to say, Today or tomorrow we will go into this town, and be there for a year and do business there and get wealth:
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.
Tu autem quis es, qui judicas proximum ? Ecce nunc qui dicitis : Hodie, aut crastino ibimus in illam civitatem, et faciemus ibi quidem annum, et mercabimur, et lucrum faciemus :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܢܐ ܕܝܢ ܢܐܡܪ ܐܦ ܥܠ ܐܝܠܝܢ ܕܐܡܪܝܢ ܕܝܘܡܢܐ ܐܘ ܡܚܪ ܐܙܠܝܢܢ ܠܡܕܝܢܬܐ ܐܝܕܐ ܕܗܝ ܘܥܒܕܝܢܢ ܬܡܢ ܫܢܬܐ ܚܕܐ ܘܡܬܬܓܪܝܢܢ ܘܝܬܪܝܢܢ
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.
Ἄγε νῦν οἱ λέγοντες· σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν — καὶ ἐμπορευσόμεθα καὶ κερδήσομεν·
The standard critical text of the New Testament.
Ἄγε νῦν οἱ λέγοντες· σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν — καὶ ἐμπορευσόμεθα καὶ κερδήσομεν·
The previous edition, still widely cited.
Ἄγε νῦν οἱ λέγοντες· σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν — καὶ ἐμπορευσόμεθα καὶ κερδήσομεν·
The Society of Biblical Literature edition, freely licensed.
Ἄγε νῦν οἱ λέγοντες· σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν — καὶ ἐμπορευσόμεθα καὶ κερδήσομεν·
The edition that turned scholarship toward the earliest manuscripts.
Ἄγε νῦν οἱ λέγοντες· σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ — ἐκεῖ ἐνιαυτὸν — καὶ ἐμπορευσόμεθα καὶ κερδήσομεν·
An independent critical text built from the oldest witnesses then known.
Ἄγε νῦν οἱ λέγοντες· σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν — καὶ ἐμπορευσόμεθα καὶ κερδήσομεν·
A recent critical edition following documentary evidence closely.
Ἄγε νῦν οἱ λέγοντες· σήμερον — αὔριον — εἰς τήνδε τὴν πόλιν καὶ — ἐκεῖ ἐνιαυτὸν ἕνα καὶ — καὶ —
The reading of the majority of surviving manuscripts.
Ἄγε νῦν οἱ λέγοντες· σήμερον — αὔριον — εἰς τήνδε τὴν πόλιν καὶ — ἐκεῖ ἐνιαυτὸν ἕνα καὶ — καὶ —
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 |
|---|---|---|
| ἢ or | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| πορευσόμεθα we will go | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ποιήσομεν will spend | NA28, NA27, Tyn, SBL, WH | Treg, TR, Byz |
| ἕνα one | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἐμπορευσόμεθα will trade | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| κερδήσομεν· will make a profit; | 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 4:13
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 ἄγω (lemma: agō) primarily means to lead or bring. It can refer to guiding someone or something, carrying, or spending time. In the New Testament, it is used in various contexts, including leading people to court or guiding them spiritually. The lexicons do not show significant disagreement regarding its meanings.
ἄγω ; impf. ἦγον; fut. ἄξω ; 2 aor. ἤγαγον, inf. ἀγαγεῖν, (more rarely 1 aor. ἦξα, in ἐπάγω 2 Pet. ii. 5); Pass., pres. ἄγομαι; impf. ἠγόμην; 1 aor. ἤχθην ; 1 fut. ἀχθήcopa; [fr. Hom. down]; to drive, lead. 1. properly [A. V. ordinarily, to bring]; a. to lead by laying hold of, and in this way to bring to the point of destination: of an animal, Mt. xxi. 7; Lk. xix. 35; Mk. xi. 7 (T Tr WH φέρουσιν) ; [Lk. xix. 30]; τινά foll. by εἰς with ace. of place, Lk. iv. 9 [al. refer this to 2 ¢.]; x. 34; (ἤγαγον k. εἰσήγαγον eis, Lk. xxii. 54); Jn. xviii. 23; Acts vi. 12; ix. 2; xvii. 5 [RG]; xxi. 34; xxii. 5, 24 Rec. ; xxiii. 10, 31; ἐπί with ace., Acts xvii. 19; ἕως, Lk. iv. 29; πρός twa, to persons, Lk. [iv. 40]; xviii. 40; Acts ix. 27; Jn.viii.3[Ree.]. Ὄ. to lead by accompanying to (into) any place: εἰς, Acts xi. 26 (25); ἕως. Acts xvii. 15; πρός τινα, to persons, Jn. i. 42 (43); ix. 13; Acts…
Read the full entry →ἄγω (agō) — to bring.
ἄγω [ᾰ],
imperfect ἦγον, Epic dialect and Ionic dialect ἄγεσκον[Refs 5th c.BC+]: future ἄξω[Refs 8th c.BC+]: thematic aorist imperative ἄξετε[Refs 8th c.BC+]infinitive ἀξέμεναι, -έμεν, [Refs 8th c.BC+]: aorist 2 ἤγαγον[Refs 8th c.BC+]aorist 1 ἦξα rare, ἦζε[Refs 5th c.BC+], participle ἄξας[Refs], infinitive ἄξαι[Refs 5th c.BC+]: perfect ἦχα[Refs 7th c.BC+], (προ-) [Refs 4th c.BC+], (συν-) [Refs 5th c.BC+], etc., Doric dialect συν-αγάγοχα[LXX+1st c.AD+] (also in compounds, (εἰσ-) Ps.-Philipp. cited in [Refs 4th c.BC+], (κατ-) Canon Laws texts[Refs]; ἀγείοχα[Refs 2nd c.BC+]; ἀγέωχα (δι-) [Refs 2nd c.BC+], etc.: pluperfect ἀγηόχει[Refs 2nd c.BC+]:—middle, future ἄξομαι[Refs 8th c.BC+], Trag.: them. aorist 1 ἄξοντο[Refs 8th c.BC+] (ἐσ-) [Refs 5th c.BC+], (προεσ-) [Refs]aorist 2 ἠγαγόμην[Refs 8th c.BC+], 2nd pers.singular ἀγάγαο[Refs]:—passive, future…
Read the full entry →ἄγω
ago
a primary verb; properly, to lead; by implication, to bring, drive,
(reflexively) go, (specially) pass (time), or (figuratively)
induce:--be, bring (forth), carry, (let) go, keep, lead away, be open.
ἄγω
v.
I lead
ἄγω agō 67x
to lead. bring; lead away, drive off, as a booty of cattle; conduct, accompany; lead out, produce; conduct with force, drag, hurry away; guide, incite, entice; convey one’s self, go, go away; pass or spend as time; celebrate
ἄγω on the augment in the Doric form ἆγον, see Chantraine, MHG, 311. to lead or carry, to convey, bring, with living creatures as the object, φέρω being used of things, δῶκε δ᾽ ἄγειν ἑτάροισι γυναῖκα, καὶ τρίποδα φέρειν Il. (v. infr. 3); ἄγ. εἰς or πρὸς τόπον; poet. also c. acc. loci, ἄγει Ἀχέροντος ἀκτάν Soph.
intr. of soldiers, to march, Xen., etc.; so, ἄγωμεν let us go, NTest.
part. ἄγων is used in sense, taking, στῆσε δ᾽ ἄγων, where we should use two Verbs, took and placed, Hom.
to take with one, ἑταίρους id. Hom.
to carry off as captives or booty, id. Hom., etc.; mostly in phrase ἄγειν καὶ φέρειν to sweep a country of all its plunder (where φέρειν refers to things, ἄγειν to men and cattle); then c. acc. loci, φέρων καὶ ἄγων τὴν Βιθυνίδα plundering all…
Verb-PAM-2S — Verb · present · active · imperative · second person · singularpresent active imperative — an action in progress.
V-PAM-2S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Singular
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
69 occurrences in the New Testament, rendered 35 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 69 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
οἷα γὰρ ἡνίοχος ἡνιῶν ἢ κυβερνήτης οἰάκων ἐνειλημμένος ἄγει ᾗ ἂν ἐθέλῃ κατὰ νόμον καὶ δίκην ἕκαστα μηδενὸς προσδεόμενος ἄλλου·
Σκίδνανται δὴ τὸ λοιπὸν ἐντεῦθεν ὑπὸ τῆς ἀλλογλωσσίας τὰς ἀποικίας ποιησάμενοι πανταχοῦ, καὶ γῆν ἕκαστοι κατελάμβανον τὴν ἐντυχοῦσαν καὶ εἰς ἣν αὐτοὺς ἦγεν ὁ θεός, ὡς πληρωθῆναι πᾶσαν αὐτῶν ἤπειρον μεσόγεών τε καὶ παράλιον·
γέγραπται γὰρ περὶ αὐτοῦ ἅ μὲν πρὸς τὸν Ἰσραήλ, ἃ δὲ πρὸς ἡμᾶς, λέγει δὲ οὕτως: Ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν: τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν: ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐναντίον τοῦ…
τεσσάρων ἐξαγωγῶν σχοινία κ ἀνὰ ὀβολὸν α 𐅵 γίνονται δραχμαὶ ε. καὶ ὀχετοὺς δεῖ ἀγαγεῖν οἳ ἄξουσιν τὸν ὄμβρον εἰς τὰς ἐξαγωγοὺς σχοινίων ι ἀνὰ ὀβολὸν γίνεται α τετρώβολον
δὲ καὶ ὧν ἕνεκεν κατεπλεύσαμεν κατὰ λόγον ὄντα· οὐ μέντοι γε ἐξεποίησεν ἐπὶ τέλος ἀγαγεῖν διὰ τὰς ἐνεστηκυίας ἀσχολίας Ζηνοδώρωι· ἀλλὰ πεπείσμεθα ἐν Μέμφει ἔσεσθαι. ἔρρωσο. ἔτους ε, Φαρμοῦθι
τε ἥδιον διδῶις ποιοῦντός τι ἐμοῦ πλέον σοι. εἰ δʼ ἐπὶ τοῦ παρόντος ἡσυχίαν ἄγειν κελεύεις, τὸν μὲν καιρὸν αὐτὸς εἰδήσεις, ἐμοὶ δὲ καλῶς λως ἂν ποιήσαις συντάξας ὅπως
νῦν is an adverb meaning 'now,' indicating the present time as opposed to the past or future. It can also refer to the immediate past or future. The New Testament uses it frequently, including in John 11:8 and Romans 13:11. Abbott-Smith notes its use in logical sequences, while Liddell-Scott-Jones highlights its dialectal variations and broader applications.
νῦν, adv.,
[in LXX chiefly for עַתָּה;]
prop., of time, now, i.e. at the present time: as opp. to past, Jo 4:18, Ac 7:52, Ro 13:11, II Co 7:9, Col 1:24, al.; opp. to fut., Jo 12:27, Ro 11:31, al.; c. art., ὁ (ἡ, τὸ) et subst., the present: Ro 3:26, Ga 4:25, I Ti 6:17, Tit 2:12, al.; ἀπὸ τοῦ ν. (LXX for מֵעַתָּה), Lk 1:48, Read the full entry →
νῦν (nun) — now.
νῦν
(for νυν, νυ, see infr. II), adverb now, both of the present moment, and of the present time generally, οἳ ν. βροτοί εἰσιν mortals of our day, [Refs 8th c.BC+]; so in Ionic dialect and Attic dialect, οἱ ν. [ἄνθρωποι] men of the present day, [Refs 5th c.BC+]; ὁ ν. τρόπος, τὸ ν. βαρβαρικόν, [Refs 5th c.BC+]; Βοιωτοὶ οἱ ν.[Refs 5th c.BC+]the present, [LXX+5th c.BC+]; μέχρι ν. (variant{μ. τοῦ ν}.) [Refs 1st c.BC+]; τὰ ν. simply, ={ν}., [NT+5th c.BC+]
2. of the immediate past, just now, but now, ν. Μενέλαος ἐνίκησεν [Refs 8th c.BC+]
3. of the future, presently, ν. αὖτ᾽ ἐγχείῃ πειρήσομαι [Refs 8th c.BC+]; compare νῦν δή, νυνί.
νῦν
nun
a primary particle of present time; "now" (as adverb of date, a
transition or emphasis); also as noun or adjective present or
immediate:--henceforth, + hereafter, of late, soon, present, this
(time). See also 3569, 3570.
see GREEK for 3569
see GREEK for 3570
νῦν
Adv
now, already, at present
νῦν nyn 147x
now, at the present time, Mk. 10:30; Lk. 6:21, et al. freq.; just now, Jn. 11:8; forthwith, Jn. 12:31; καὶ νῦν, even now, as matters stand, Jn. 11:22; now, expressive of a marked tone of address, Acts 7:34; 13:11; Jas. 4:13; 5:1; τὸ νῦν, the present time, Lk. 1:48; τανῦν, or τὰ νῦν, now, Acts 4:29
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
149 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 148 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 257 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐναργέστατα καὶ διὰ τούτου παρίστησιν ὅτι διαφορὰ παμμεγέθης ἐστὶ τοῦ τε νῦν πλασθέντος ἀνθρώπου καὶ τοῦ κατὰ τὴν εἰκόνα θεοῦ γεγονότος πρότερον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
τάξασθαι … ὠνητὴν τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ
γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι
γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ
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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
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
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ 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 ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
The Greek word σήμερον (i.e., *sēmeron*) means 'today' or 'now.' It is an adverb that appears frequently in the New Testament, including in verses like Matthew 6:11 and Hebrews 13:8. The word is derived from a presumed compound form and is related to the concept of the current day, contrasting with terms for 'tomorrow' or 'yesterday.'
σήμερον (Att.. τήμερον),
adv.,
[in LXX for הַיּוֺם ;]
σήμερον. This Ionic form for Attic τήμερον, ““ἴτο-ἄαν,᾽ may be illustrated by P Hib I. 6518 (c. B.c. 265) οὐκ ἐξέσται σοι σήμερ[ον pet |petv, P Oxy VIII. 11538 (i/A.D.) σήμερον ya[p] παρεγένετο, ‘for he was here to-day,” P Fay 123" (c. A.D. 100) εἴρηχεν ἡμῖν σήμερον, and P Oxy IX. 12168 (ii/iii A.D.) ἐνιαυτὸς σήμερον ἐκτὸς σοῦ εἰμί, ‘a year to-day I have been away from you” (Ed.). The word is used more loosely in 76. VIL. 10633 (ii/iii A.D.) σήμερον ὅτε ἔδωκά σοι ὀνόματα τρία. . . TH ἑξῆς ἐμ[ο]ῦ σου πυθομένου, “the other day when I gave you three nanies . . the next day when I asked you” (Ed.): cf. Mt 2715. For 4 σήμερον used asa subst. without ἡμέρα, as in Mt 1178 a@/., cf. BGU IT. 5895…
Read the full entry →σήμερον (sēmeron) — today.
σήμερον,
adverb to-day, [NT+8th c.BC+]; Doric dialect σάμερον [ᾱ] [Refs 5th c.BC+]; Attic dialect τήμερον [Refs 5th c.BC+] is sometimes found in Comedy texts, [Refs 5th c.BC+]; εἰς τ. [Refs 5th c.BC+]; τὸ τ. εἶναι to-day, [Refs 4th c.BC+]; also in the form τήμερα [Refs 5th c.BC+]. (Prob. from κyᾱμερον, containing stem [kcirc]yo- 'this', cf. Lithuanian šis 'this', Latin ci-tra: σήμερον (τήμερον) is to ἡμέρα as σῆτες (τῆτες) to ἔτος.)
σήμερον
semeron
neuter (as adverb) of a presumed compound of the article 3588 (t
changed to s) and 2250; on the (i.e. this) day (or night current or
just passed); generally, now (i.e. at present, hitherto):--this
(to-)day.
see GREEK for 3588
see GREEK for 2250
σήμερον
Adv
today, now
σήμερον sēmeron 41x
today, this day, Mt. 6:11, 30; 16:3; 21:28; now, at present, Heb. 13:8; 2 Cor. 3:15; ἡ σήμερον, i.e. ἡμέρα, sometimes expressed, this day, the present day, Acts 20:26; ἕως or ἄχρι τῆς σήμερον, until this day, until our times, Mt. 11:23; 27:8
σήμερον ἡμέρα with ς prefixed to-day, Hom., Pind.:—the common attic form was τήμερον, Ar., etc.; εἰς τήμερον Plat.; ἡ τ. ἡμέρα Dem.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
42 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 41 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 122 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.
κρύπτεται μὲν ἀεὶ καὶ φυλάττεται τὰ πάθη ἐν Σικίμοις — ὠμίασις δὲ ἑρμηνεύεται, ὁ γὰρ πονούμενος περὶ τὰς ἡδονὰς φυλακτικὸς τῶν ἡδονῶν ἐστιν —, ἀπόλλυται δὲ καὶ διαφθείρεται παρὰ τῷ σοφῷ, οὐ πρὸς βραχύν τινα χρόνον, ἀλλ’ „ἕως τῆς σήμερον ἡμέρας“,…
καρατομήσω μὲν γάρ σε σήμερον καὶ τὸ ἄλλο σῶμα τοῖς ὁμοφύλοις κυσὶ παραβαλῶ, μαθήσονται δὲ πάντες, ὅτι προέστηκεν Ἑβραίων τὸ θεῖον καὶ ὅπλα ἡμῖν καὶ ἰσχὺς τοῦτʼ ἔστι κηδόμενον, ἡ δʼ ἄλλη παρασκευὴ καὶ δύναμις ἀνωφελὴς θεοῦ μὴ παρόντος.
Λέγει οὖν πάλιν περὶ τούτων πρὸς αὐτούς: Ἱνατί μοι νηστεύετε, λέγει κύριος, ὡς σήμερον ἀκουσθῆναι ἐν κραυγῇ τὴν φωνὴν ὑμῶν;
καὶ μὴ τοῖς κει … ασι ἀριθμὸν ταυρικῶν κόλλα. τὸν ὄγμον τῆς Ἀπιάδος ἕως σήμερον οὐ ἐθέρισας ἀλλʼ ἠμέληκας αὐτοῦ καὶ μέχρι τούτου τὸ ἥμισυ αὐτοῦ ἐθέρισας, ἐπέχον τῷ
πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ εἰ ἀληθῶς λέγει. ἔρρωσο. ἀσπάζου τοὺς ἀδελφοὺς Λύκον καὶ … ν. Μεχεὶρ
Ὀρσενούφεως … δημοσίου γεωργοῦ κ … ἀπὸ κώμης Φιλαδελφείας· νυκτὶ τῇ φερούσῃ εἰς τὴν σήμερον ἥτις ἐστὶν κε τοῦ ὄντος μηνὸς … Πασίων Θ
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 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 343 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 457 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 αὔριον (*aurion*) means 'tomorrow' and is used as an adverb. It appears in various New Testament passages, including Matthew 6:30 and James 4:13. The word is derived from a term related to morning air, indicating freshness. It can also refer to the next day or the morrow in a more substantive sense, as seen in classical literature.
αὔριον, adv., (fr. αὔρα the morning air, and this fr. αὔω to breathe, blow; [ace. to al. akin to nas, Lat. aurora; Curtius § 613, cf. Vaniéek p. 944]), to-morrow (Lat. cras) : Mt. vi. 30; Lk. xii. 28; Acts xxiii. 15 Rec., 20; xxv. 22; 1 Co. xv. 32 (fr. Is. xxii. 13) ; σήμερον καὶ αὔριον, LK. xiii. 32 sq.; Jas. iv. 13 [Rec.t G; al. σήμ. ἢ αὔρ.]. ἡ αὔριον se. ἡμέρα [W. § 64, 5; B. § 123, 8] the morrow, Mt. vi. 34; Acts iv. 3; ἐπὶ τὴν αὔριον, on the morrow, i. 6. the next morning, Lk. x. 35; Acts iv. 5; τὸ [L τὰ; WH om.] τῆς αὔριον, what the morrow will bring forth, Jas. iv. 14. [From Hom. down.]
αὔριον. P Par 4719:. (6. B.C. 153) (= Selections, p. 23) ὃ στρατηγὸς ἀναβαίν᾽ αὔριον εἰς τὸ Σαραπιῆν, P Tebt I. 372%: (B.c. 73) ἐὰν δὲ ἀμελήσῃς ἀναγκασθήσομαι ἐγὼ ἐ[λθεῖ]ν αὔριο[ν], and BGU I. 3821 (i/A.p.) where a boy writes to his father that he goes daily to a certain seller of barley-beer (ζυθόπωλις) who daily says σήμερον αὔρ[ε]ιν (-(ε)υν for -tov, as often), ‘*to-day, to-morrow (you shall get it),’’ but never gives it. The full phrase, which is contracted in Mt 6%4, Ac 45, is seen in BGU 1. 286! (A.D, 306) ἀπὸ τῆς αὔριον ἡμέρας, and Wiinsch 47 318 (Imperial) ἐν τῇ αὔριν ἡμέρᾳ. It appears without ἡμέρα in P Flor II. 1185 (A.p. 254) μετὰ τὴν a., P Tebt II. 4177 and 416? (iii/a.p.) ἐν τῇ a.) BGU 11. gr1é…
Read the full entry →αὔριον (aurion) — tomorrow.
αὔριον,
adverb to-morrow, [Refs 8th c.BC+]; αὔ. τηνικάδε tomorrow at this time, [Refs 5th c.BC+]; ἐς or εἰς αὔ. on the morrow, [Refs 8th c.BC+] (or till morning, [Refs 8th c.BC+]; for the morrow, καλέσαι ἐπὶ δεῖπνον εἰς αὔ.[Refs]
2. presently, shortly, φάγωμεν καὶ πίωμεν, αὔ. γὰρ ἀποθνῄσκομεν[NT]; opposed to σήμερον, [NT]
II. substantive, αὔ. ἣν ἀρετὴν διαείσεται the morrow will distinguish.., [Refs 8th c.BC+]
III. ἡ αὔ. (i.e. ἡμέρα) the morrow, [NT+5th c.BC+]; ἐπὶ τὴν αὔ.[Refs 5th c.BC+]; ἡ Αὔ. personified by [Refs 5th c.BC+]. (Cf. Lithuanian aušrà 'dawn', Sanskrit usrás 'of the dawn'; see at {ἄγχαυρος},{ἕως}.)
αὔριον
aurion
from a derivative of the same as 109 (meaning a breeze, i.e. the
morning air); properly, fresh, i.e. (adverb with ellipsis of 2250)
to-morrow:--(to-)morrow, next day.
see GREEK for 109
see GREEK for 2250
αὔριον
Adv
tomorrow
αὔριον akin to ἠώς to-morrow, Lat. cras, Hom., etc.; ἐς αὔριον on the morrow or till morning, id. Hom.
as Subst., the morrow, Il.; in attic, ἡ αὔριον (sc. ἡμέρα) the morrow, Eur.; ἡ αὔρ. ἡμέρα Xen.; ἡ ἐς αὔρ. ἡμέρα Soph.; ὁ αὔριον χρόνος Eur.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
too-mor'-o.
See MORROW.
15 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 14 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 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὁ γὰρ νόμος εἰς τὴν αὔριον ἀπολιπεῖν οὐκ ἐᾷ.
ὁ τρυφῶν καὶ ἀπατώμενος μίαν ἡμέραν καὶ πράσσων, ἃ βούλεται, πολλὴν ἀφροσύνην ἐνδέδυται καὶ οὐ νοεῖ τὴν πρᾶξιν, ἣν ποιεῖ: εἰς τὴν αὔριον ἐπιλανθάνεται γάρ, τί πρὸ μιᾶς ἔπραξεν: ἡ γὰρ τρυφὴ καὶ ἀπάτη μνήμας οὐκ ἔχει διὰ τὴν ἀφροσύνην,ἣν ἐνδέδυται, ἡ…
τὸν τῆς ὑποχρέου υἱὸν εὔλογον εἶναί μοι δοκεῖ ἀποδοθῆναι τῶι Διηρᾷ τὰ ὀφειλόμενα πάντα αὔριον· ἐὰν δὲ μὴ ἀποδῶσιν, φαίνεται ὅτι τὰ νόμιμα κύρια εἶναι δίκαια ἀσάλευτα καὶ οὐκ
φιλτάτῳ χαίρειν φορὰς δρομικῶν δύο καὶ τετρατρόχου μιᾶς εἰσερχομένων εἰς Κλαυδιανὸν εὖ ποιήσεις φροντίσας αὔριον ἥτις ἐστὶ Τυβι κϛ. ἐρρῶσθαί σε εὔχομαι.
ἔτι τὴν σήμερον στομῶσαι. ἐ … θησον οὖν ἕτερα σιδήρια σήμερον ἥτις ἐστίν δ. αὔριον δὲ καταβήσομαι μήπω πάντων τῶν σιδηρίων ἐστομωμένων. γράφεις δέ μοι λαβεῖν ἀπὸ Λάμπωνος σίτου
πορεύομαι is a middle voice verb meaning to go or travel, derived from a root associated with passage. It covers a range of meanings from literal travel to metaphorical uses, such as living a certain way or departing from life. The New Testament frequently uses it to describe journeys, both physical and spiritual, including references in Matthew and Luke.
πορεύω,
(< πόρος, a ford, a passage),
[in LXX chiefly for הלךְ;]
in cl. (the act. becomes obsolete in late Gk.; v. M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), -ομαι, to go, proceed, go on one's way: c. acc., ὁδόν, Ac 8:39; seq. ἐκεῖθεν, Mt 19:15; ἐντεῦθεν, Lk 13:31; ἀπό, Mt 25:41, Lk 4:42; εἰς, Mt 2:20, Mk 16:12, Lk 1:39, Jo 7:35, al; εἰς εἰρήνην (cf. I Ki…
πορεύω : to lead over, carry over, transfer, (Pind., Soph., Thue., Plat., al.); Mid. (fr. Hdt. down), pres. πορεύομαι; impf. ἐπορευόμην ; fut. πορεύσομαι; pf. ptep. πεπορευμένος ; 1 aor. subjune. 1 pers. plur. πορευσώμεθα (Jas. iv. 13 Rec. Grsb.); 1 aor. pass. ἐπορεύθην ; (πόρος a ford, [cf. Eng. pore i. 6. passage through ; Curtius § 356; Vanitek p- 479]) ; Sept. often for 727, JAN, 12; prop. to lead one’s self across ; i. e. to take one’s way, betake one’s self, set out, depart ; a. prop.: τὴν ὁδόν μου, to pursue the journey on which one has entered, continue one’s journey, [A. V. go on one’s way], Acts viii. 39; πορ. foll. by ἀπό w. agen. of place, to depart from, Mt. xxiv. 1 [R G]; ἀπό w. a gen. of the pers., Mt. xxv. 41; Lk. iv. 42; ἐκεῖθεν, Mt. xix. 15; ἐντεῦθεν, Lk. xiii. 31; foll. by εἰς w. an ace. of place, to go, depart, to some place: Mt. ii. 20; xvii. 27; Mk. xvi.12; Lk.i.…
Read the full entry →πορεύω (poreuō) — to travel.
πορ-εύω,
future -σω[Refs 5th c.BC+]aorist ἐπόρευσα, poetry πόρευσα [Refs 5th c.BC+]:—passive and middle, future πορεύσομαι [LXX+5th c.BC+]aorist ἐπορευσάμην (only compounds ἐν-, προ-, [Refs 5th c.BC+], etc.: perfect πεπόρευμαι [Refs 5th c.BC+]:(πόρος):
I. active, make to go, carry, convey, by land or water, τινα [Refs 6th c.BC+]: with doubleaccusative, carry or ferry over, [Νέσσος] ποταμὸν.. Βροτοὺς μισθοῦ 'πόρευε [Refs 5th c.BC+]
I.2. of things, bring, carry, ἐπιστολὰς πατρί [Refs 5th c.BC+]; furnish, bestow, χρυσόν [Refs 5th c.BC+]; set in motion, κίνησις.. βραδυτῆτάς τε καὶ τάχη.. π. [Refs 5th c.BC+]
I.3. absolutely, conduct a search, [Refs 5th c.BC+]
πορεύομαι
poreuomai
middle voice from a derivative of the same as 3984; to traverse, i.e.
travel (literally or figuratively; especially to remove (figuratively,
die), live, etc.); --depart, go (away, forth, one's way, up), (make a,
take a) journey, walk.
see GREEK for 3984
πορεύομαι
v.
I travel, journey, go
πορεύω poreuō 153x
also listed as a deponent, πορεύομαι, to go, pass from one place to another, Mt. 17:27; 18:12; to go away, depart, Mt. 24:1; 25:41; Jn. 14:2, 3; trop. to go away, depart, from life, to die, Lk. 22:22; to go, pass on one’s way, journey, travel, Mt. 2:8, 9; Lk. 1:39; 2:41; πορεύομαι ὀπίσω, to go after, to become a follower or partisan, Lk. 21:8; or, to pursue after, be devoted to, 2 Pet. 2:10; from the Hebrew, to go or proceed in any way…
Read the full entry →Verb-ADS-1P — Verb · aorist · middle deponent · subjunctive · first person · pluralaorist middle deponent subjunctive — a completed action, viewed as a whole.
V-ADS-1P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Subjunctive Person: first Number: Plural
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
153 occurrences in the New Testament, rendered 56 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 153 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 443 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 ὁ ποταμὸς ὁ τρίτος Τίγρις, οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων.“ τρίτη ἐστὶν ἀρετὴ σωφροσύνη, ἀντιστατοῦσα τῇ κατευθύνειν δοκούσῃ τὴν ἀνθρωπίνην ἀσθένειαν ἡδονῇ·
Ἰάκωβος δὲ εἰς τὴν Μεσοποταμίαν στελλόμενος ὑπὸ τῆς μητρὸς κατὰ γάμον τῆς Λαβάνου θυγατρὸς τοῦ ἐκείνης ἀδελφοῦ, ἐπιτρέψαντος Ἰσάκου τὸν γάμον διὰ τὸ πείθεσθαι τοῖς βουλήμασι τῆς γυναικὸς διὰ τῆς Χαναναίας ἐπορεύετο καὶ διὰ τὸ πρὸς τοὺς ἐπιχωρίους…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἔχεις ἔτους λδ Παχὼνς η ἃς Πᾶσις Ἰροβάστιος θρίσσας ρ δραχμῶν μ Θῶυθ γ πορευομένου σου πρὸς Ἀπολλώνιον θρίσσας σ δραχμῶν π Χοίαχ ζ κατὰ τὴν παρὰ Φιλίσκου ἐπιστολὴν
δὲ τὸν ὀνηλάτην εἰς Ἡρακλήους πόλιν δοὺς αὐτῶι ἐφόδιον δραχμὰς δ· οὐ γὰρ ἠβούλετο πορεύεσθαι, ἂν μὴ ἐφόδιον λάβηι.
προσάγγελμα Ὥρωι φυλακίτηι παρὰ Διοσκουρίδου. ἔτους ζ μηνὸς Θῶυθ β. πορευομένου μου ἐκ Κροκοδίλων πόλεως εἰς Φιλαδέλφειαν
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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 τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word ὅδε (transliterated as hode) is a demonstrative pronoun meaning 'this' or 'here.' It is built from the base pronoun and an enclitic, indicating proximity or something that can be pointed out. In the New Testament, it appears in various contexts, often referring to people or things that are present, such as in Luke 10:39. The lexicons do not show significant disagreement on its usage.
ὅδε, ἥδε, τόδε
(the old demonstr. pron., ὁ + the enclitic δε), = Lat. hicce, this (here),
referring prop. to what is present, can be seen or pointed out: of a person just named, τῇδε (= ταύτῃ), Lk 10:39; neut. pl., τάδε (λέγει), referring to words which follow (so in Att., and v. MM, xvii): Ac 21:11, Re 2:1, 8, 12, 18 3:1, 7, 14; εἰς τήνδε τ. πόλιν (= Att. τῇ καὶ τῇ, Plat., Legg., iv, 721 B), such and such a city, Ja 4:13.†
ὅδε. The NT phrase τάδε λέγει (Ac 2171, Rev 21 al.) may be compared with τάδε διέθετο, the regular formula in wills for introducing the testator’s dispositions, e.g. P Petr I. 16(1)}
ὅδε (hode, hēde) — this.
ὅδε, ἥδε, τόδε,
demonstrative pronoun, this, formed by adding the enclitic -δε to the old demonstrative pronoun ὁ, ἡ, τό, and declined like it through all cases: Epic dialect dative plural τοῖσδεσσι, τοῖσδεσσιν, as well as τοῖσδε, [Refs 8th c.BC+]: Aeolic dialect genitive plural τῶνδεων [Refs 7th c.BC+]; ταδή [Refs 5th c.BC+] —ὅδε, like{οὗτος}, is opposed to ἐκεῖνος, to designate what is nearer as opposed to to what is more remote; but ὅδε refers more distinctly to what is present, to what can be seen or pointed out, though this distinction is sometimes not observed, e.g. ξύμπας Ἀχαιῶν λαός, ἐν δὲ τοῖσδ᾽ ἐγώ [Refs 5th c.BC+];— τοῦτον, ὅνπερ εἰσορᾷς [Refs 5th c.BC+]
Read the full entry →ὅδε
hode
hede hay'-deh, and the neuter
tode tod'-e
from 3588 and 1161; the same, i.e. this or that one (plural these or
those); often used as a personal pronoun:--he, she, such, these, thus.
see GREEK for 3588
see GREEK for 1161
ὅδε, ἥδε, τόδε
Dem.pr.
this here, this
ὅδε hode 10x
this, that, he, she, it, Lk. 10:39; 16:25; Acts 15:23
ὅδε demonstr. Pron., this, formed by adding the enclit. -δε to the old demonstr. Pron. τό, and declined like it: epic dat. pl. τοῖσδεσσι, τοῖσδεσσιν and τοῖσδεσι; ionic τοισίδε:—ὅδε, like οὗτος opp. to ἐκεῖνος, to designate the nearer as opp. to the more remote; but ὅδε is also deictic, i. e. refersto what can be pointed out. This deictic force is more emphat. in the forms ὁδί, ἡδί, etc. [ι_], which belong to Com. and Oratt., and are never used in Trag.:
of Place, like French voici, to point out what is before one, Ἕκτορος ἥδε γυνή here is the wife of Hector, Il., etc.:—also with Verbs, here, ὅστις ὅδε κρατέει who holds sway here, id. Il.; ἔγχος μὲν τόδε κεῖται here it lies, id. Il.:—in Trag., to indicate the entrance of a person on the stage, καὶ μὴν Ἐτεοκλῆς ὅδε χωρεῖ and see here comes . . , Eur.; ὅδ᾽ εἰμ᾽…
Read the full entry →Dem-ASF — Demonstrative pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
D-ASF Part of Speech: Demonstrative pronoun Case: Accusative Number: Singular Gender: Feminine
11 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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 292 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.
ἐπεὶ οὖν ὁρατός τε καὶ αἰσθητὸς ὅδε ὁ κόσμος, ἀναγκαίως ἂν εἴη καὶ γενητός·
Ταῦτα μὲν οὖν ἤδη καὶ κατὰ τὸν ζωῆς χρόνον τῆς αὐτοῦ γινόμενα παρέδωκε Μωυσῆς, τῶν δὲ αὖθις καίπερ ἐπὶ τῆς ἐρημίας διαιτώμενος προενόησεν, ὅπως ἐπειδὰν τὴν Χαναναίαν λάβωσι τάδε ποιῶσι·
Ἰδού, τάδε λέγει κύριος ὁ θεός: Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.
τῶν ὑπαρχόντων αὐτῶν πάντων καθάπερ ἐκ δίκης … αντων βεβαιούτω αὐτοῖς Γάιος τὴν μίσθωσιν τήνδε … τὰς αἶγας καὶ τὰ πρόβατα καθαρὰ ἀπὸ δημοσίων πάντων. ἔτους κα Καίσαρος Θὼθ
ἀνδρὸς Ἀπολλωνίου τοῦ … ὡς ἐτῶν … μακροπροσώπου εὐθύρρινος οὐλὴ … καὶ Διονυσαρίωι κατὰ τήνδε τὴν ὁμολογίαν ἀπὸ τοῦ νῦν ἐπὶ τὸν ἅπαντα χρόνον, ἃς καὶ αὐτὸς ὁ Πτολεμαῖος
Βελλείους ἀπάτορος, ὡς ἐτῶν εἴκοσι … , οὐλὴ ὀφρύι ἀριστερᾷ, πεπρακέναι αὐτὴ Ἄλυτι κατὰ τήνδε τὴν ὁμολογίαν, ἀπὸ τοῦ νῦν ἐπὶ τὸν ἅπαντα χρόνον, τὸν ὑπάρχοντα αὐτῇ Τηφορσάητι, ἐν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πόλις (polis) means 'city' and can refer to an enclosed town or the inhabitants of a city. It appears frequently in the New Testament, often in the context of specific cities like Jerusalem or as a general term for urban areas. The word is derived from various dialects and has a rich history in classical literature, indicating both physical locations and the concept of citizenship.
πόλις, -εως, ἡ,
[in LXX chiefly and very freq. for עִיר;]
a city: Mt 2:23, Mk 1:45, Lk 4:29, Jo 4:8, al. mult.; opp. to κῶμαι (κ. καὶ ἀγροί), Mt 9:35 10:11, Mk 6:56, Lk 8:1 13:22; c. nom. propr. in appos. (cl.), Ac 11:5 16:14; c. id. in gen. appos. (Bl., § 35, 5), Ac 8:5, II Pe 2:6; gen., of the region, Lk 1:26 4:31, Jo 4:5; of the inhabitants,
πόλις, -ews, 7, (πέλομαι, to dwell [or rather denoting originally ‘fulness,’ ‘ throng’; allied with Lat. pleo, plebs, ete.; ef. Curtius p. 79 and §374; Vanitek p. 499; (otherwise Fick i. 138)]), [fr. Hom. down], Sept. chiefly for ~y, besides for 7 Pp, WH (8 ate), ete., a city; a. univ.: Mt. ii. 23; Mk.i.45; Lk. iv. 29; Jn. xi.54; Acts vy. 16, and very often in the historical bks. of the N. T. ; κατὰ τὴν πόλιν, through the city [A. V. in; see xara, IT. 1 a.], Acts xxiv. 12; κατὰ πόλιν, κατὰ πόλεις, see κατά, IT. 3 a. a. p. 328"; opp. to κῶμαι, Mt. ix. 35; x.11; Lk. viii. 1; xiii. 22; to κῶμαι καὶ aypot, Mk. vi. 56; ἡ ἰδία πόλις, see ἴδιος, 1 Ὁ. p. 297"; πόλις with the gen. of a pers. one’s native city, Lk. ii. 4,11; Jn.i.44 (45); or the city in which one lives, Mt. xxii. 7; Lk. iv. 29; x. 11; Acts xvi. 20; Rev. xvi. 19; Jerusalem is called, on account of the temple erected there, πόλις…
Read the full entry →πόλις. In the second Logia fragment, P Oxy IV. 6542, Blass suggested the restoration ὑμεῖς ἐστὲ mrd[Ats (sc. τοῦ θεοῦ), and is followed by White (Sayzzgs, p. 9). It may be worth while to note that this ancient by-form of πόλις occurs in three ostraca of the reign of Caligula as a proper name, Ostr 380! διαγεγρά(φηκεν) Πτόλις Ψενεν(ούφιος), 7. 3811, 3821, and similarly in PSI IV. 317! (a.p. 95) ᾿Ασκληπιάδης Πτόλιδι τῶι φιλτάτωι χαίρειν. This recalls πολιτάρχης 5 the fact that πτόλεμος also survived in the royal name ἹΠτολεμαῖος. The distributive force which πόλις has in several Lucan passages (Ac 154 a/.) and in Tit 1° is to be set against the very different meaning of the phrase in sundry documents of the new collection from Alexandria (reign of Augustus). Schubart, who edits the documents in BGU IV., notes (Archiv v. p. 38) that in a good many papers relating to the hire of a nurse…
Read the full entry →πόλις (polis) — city.
πόλις,
Epic dialect also πτόλις (found sometimes in Trag. etc., see at {πτόλις}), ἡ: Epic dialect forms, accusative singular πόληα [Refs 8th c.BC+]; genitive πόλιος or πτόλιος, [Refs 8th c.BC+] P.(scanned ?~X ?~X ?~X ¯ [Refs 8th c.BC+]: Ionic dialect forms, genitive πόλεως [Refs 6th c.BC+]; dative mostly πόλει, but πόλῑ [Refs 5th c.BC+]; accusative πόλῑς [Refs]: Doric dialect genitive singular πόλιος [Refs 2nd c.BC+]; dative singular πόλι [Refs 4th c.BC+]; dative plural πολίεσι [Refs 5th c.BC+]; πολίεσσι Foed.Lac. cited in [Refs 5th c.BC+]; Cretan dialect πόλιθι [Refs]: Aeolic dialect genitive πόλιος [Refs 7th c.BC+] disyllable (as also in Comedy texts, except [Refs 5th c.BC+]; Attic dialect dual πόλη [Refs 5th c.BC+]:—city, [Refs 8th c.BC+]; π. ἄκρη, ἀκροτάτη, ={ἀκρόπολις}, the citadel, [Refs 8th c.BC+]; which at Athens also was in early times called…
Read the full entry →πόλις
polis
probably from the same as 4171, or perhaps from 4183; a town
(properly, with walls, of greater or less size):--city.
see GREEK for 4183
see GREEK for 4171
πόλις, εως, ἡ
n.f.
a city
πόλις polis 162x
a city, an enclosed and walled town, Mt. 10:5, 11; 11:1; meton. the inhabitants of a city, Mt. 8:34; 10:15; with a gen. of person, or a personal pronoun, the city of any one, the city of one’s birth or residence, Mt. 9:1; Lk. 2:4, 11; ἡ πόλις, the city, κατ’ ἐξοχήν, Jerusalem, Mt. 21:18; 28:11; met. a place of permanent residence, abode, home, Heb. 11:10, 16; 13:14. The frequency count does not include its occurrence in the name Νέαν πόλιν in Acts 16:11
πόλις πόλις, ιος, ἡ, gen. πόλεως dissyll. in attic Poets ionic and doric πόλιος dissyll. in Il. doric πολίεσι:—acc. πόλεις, πόλιας:— a city, Hom., Hes., etc.; πόλις ἄκρη and ἀκροτάτη, ῀ ἀκρόπολις, the citadel, Il.: this at Athens was often called simply πόλις, while the rest of the city was called ἄστυ, Thuc., etc.:—the name of the city was often added in gen., Ἰλίου π., Ἄργους π. the city of . . , Aesch., etc.; also in appos., ἡ Μένδη π. Thuc.
one's city or country, Od., etc.
when πόλις and ἄστυ are joined, the former is the body of citizens, the latter their dwellings, Il.; ὧν πόλις ἀνάριθμος ὄλλυται, where πόλις = a number of citizens, Soph.:—hence,
Read the full entry →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
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
165 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 163 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 585 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
πάλιν ὡς ἔμελλεν ἡ πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς Ἰσραὴλ παραδίδοσθαι, ἐφανερώθη.
ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ
Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις Πατοῦτος παστοφορίου ἐντὸς τοῦ
τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ Πετεσούχου τοῦ Ἑρμίου
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
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-AAS-1P — Verb · aorist · active · subjunctive · first person · pluralaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-1P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: first Number: Plural
579 occurrences in the New Testament, rendered 194 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 566 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 1,563 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word ἐκεῖ (i.e., *ekei*) is an adverb meaning 'there' or 'in that place.' It is often used in the New Testament to indicate location and can also imply direction when paired with verbs of motion, functioning similarly to 'thither.' The word appears in various contexts, including euphemistic references to the dead. Notably, Thayer's entry mentions its use in pleonastic constructions.
ἐκεῖ, adv. of place, there; a. properly: Mt. ii. 13, 15; v. 24, and freq. In LK. xiii. 28 ἐκεῖ is not used for ev ἐκείνῳ τῷ καιρῷ foll. by ὅταν (at that time... when etc.), but means in that place whither ye have been banished; cf. Meyer ad loc. οἱ ἐκεῖ, se. ὄντες, Standing there, Mt. xxvi. 71 [Tr mrg. αὐτοὶ ἐκεῖ]. It answers to a relative adv.: οὗ τὸ πνεῦμα, ἐκεῖ ἐλευθερία, 2 Co. iii. 17 ἑαυτὸν ἔκδ. διδόναι τῷ Rec.; Mt. vi. 21; xviii. 20; xxiv. 28; Mk. vi.10; Lk. xii. 34; Hebraistically, where a preceding adv. or rel. pron. has already attracted the verb, ἐκεῖ is added to this verb pleonastically: Rey. xii. 6 GT Tr WH (ὅπου ἔχει ἐκεῖ τόπον), 14 (ὅπου τρέφεται ἐκεῖ) ; cf. Deut. iv. 5, 14, 26; 1 Mace. xiv. 34, and what was said p. 86", 5 on the pron. αὐτός after a relative. b. by a negligent use common also in the classics it stands after verbs of motion for ἐκεῖσε, thither: so after…
Read the full entry →ἐκεῖ (ekei) — there.
ἐκεῖ
(not in [Refs 8th c.BC+], Aeolic dialect κῆ [Refs 7th c.BC+]: Doric dialect τηνεῖ (which see):— adverb there, in that place, opposed to ἐνθάδε, [Refs 5th c.BC+]; τἀκεῖ what is or happens there, events there, [LXX+5th c.BC+]
2. frequently as euphemistic for ἐν Ἅιδου, in another world, κἀκεῖ δικάζει τἀμπλακήματα Ζεὺς ἄλλος [Refs 5th c.BC+]; οἱ ἐ. euphemistic for the dead, [Refs 5th c.BC+]
3. Philos., in the intelligible world, [Refs 3rd c.AD+]
II. with Verbs of motion, for ἐκεῖσε, thither, ἐ. πλέομεν [Refs 5th c.BC+]; ἐ. ἀπικέσθαι variant in [Refs 5th c.BC+]
III. rarely, of Time, then, [Refs 5th c.BC+]
ἐκεῖ
ekei
of uncertain affinity; there; by extension, thither:--there,
thither(-ward), (to) yonder (place).
ἐκεῖ
Adv
there, yonder, thither
ἐκεῖ there, in that place, Lat. illic, attic
euphem. for ἐν Ἅιδου, in another world, Aesch., etc.; οἱ ἐκεῖ, i. e. the dead, id. Aesch.
with Verbs of motion, for ἐκεῖσε, as we say there for thither, ἐκεῖ πλέειν Hdt., etc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
100 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 95 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 368 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 ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασε“ (Gen.
Ἰακώβου φυγὴ εἰς τὴν Μεσοποταμίαν καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν Χαναναίαν ἐπανῆλθεν.
ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ: ἐὰν ἀπέλθω εἰς τὰ ἔσχατα τῆς γῆς.
τούτοις τε καὶ τοῖς περὶ Ἀλέξανδρον οὐ συνήντηκα. μάλιστα μὲν γὰρ ἔδει μεθʼ ὑμῶν ἐκεῖ συντεθῆναι τοὺς σιτικοὺς λόγους ὅπως ἐάν τι βέλτιον δοκιμάζητε οὕτως ποιῶμεν. ἀλλὰ τοὺς Σύρους
ἐνθάδε παραγενέσθαι, γράψαι αὐτῶι ἀποστεῖλαι τοὺς μελισσουργοὺς καὶ τὸν κριθησόμενον ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ
οὕτως γὰρ ἐγὼ εἶπα ὅτι τινὸς ἐὰν χρείαν ἔχῃς ὁ δεσπότης μου παρέχεταί σοι ἐκεῖ. ἀπέστειλά σοι δὲ διὰ Ἀμμωνίου σκυτέως χεννίων βίκους β, γάρου μαυρα α, γλυκυδίων ὀμφακηρὰν
The Greek word ἐνιαυτός (lemma: eniautos) means 'a year' and is derived from a root meaning 'one.' It refers to a cycle of time, particularly a year, and is used in various contexts, including the New Testament (e.g., John 11:49, 51). The term can also denote specific periods, such as sabbatical years, and is associated with cycles in ancient calendars.
ἐνιαυτός, -οὔ, ὁ, a year: Jn. xi. 49, 51; xviii. 13; Acts xi. 26; xviii. 11; Jas. v.17; Rey. ix. 15; plur., of the Jewish years of Jubilee, Gal. iv. 10 [οἵ. Ellic. ad loc.]; ποιεῖν ἐνιαυτόν, to spend a year, Jas. iv. 13; ἅπαξ τοῦ ἐνιαὐτοῦ. Heb. ix. 7 (like ἑπτάκις τῆς ἡμέρας, Lk. xvii. 4), [ef. W. § 30, 8 N. 1; Kriiger § 47,10, 4]; κατ᾽ ἐνιαυτόν, yearly, Web. ix. 25; x. 1,3, (Thue. 1,93; Xen. oec. 4,6; an. 3, 2, 12); in a wider sense, for some fixed and definite period of time: Lk. iv. 19 (fr. Is. Ixi. 2), on which pass. see δεκτός. [From Hom. down.]
ἐνιαυτός. For ἐ. as a definite period of time, cf. P Hib I. 2839 (c. B.C. 265) ὑπαρχουσῶν [δὲ εἰς [τὸν] ἐν[ι]αυτὸν [ἡ]μερῶ[ν τριαἸϊκοσίων ἑξήκοντα, P Tor I. 1% (p.c. 117-6) μὴ συνχωρητέον εἶναι πλείονα ἐνιαυτοῦ ἢ καὶ ἐτῶν δύο ἢ τριῶν, ‘*a longer period must not be granted than ἃ year or two years or three years,” P Oxy I. 3719 (law-suit with reference to a nursing contract—Aa.D. 49) (= Selections, p. 49) Tod πρώτου ἐνιαυτοῦ ἀπέλαβεν τὰ τροφεῖα᾽ ἐνέστη. ἡ προθεσμία τοῦ δευτέρου ἐνιαυτοῦ, ‘‘for the first year she [the nurse] received her wages for nursing: there arrived the appointed day in the second year.” The word is frequently found with els as in P Flor I. 2515 (a.p. 265) ἐπ᾽ ἐνιαυτὸν ἕνα, and (with the aspirate) P Oxy VIII. 1116! (a.p. 363) ἐφ᾽ ἑνιαυτὸν ἕνα : cf. also 26. II. 2753 (A.D. 66) (= Selections, p- 55) ἐπὶ χρόνον ἐνιαυτὸν ἕνα. For other prepositional phrases, cf. P Strass…
Read the full entry →ἐνιαυτός (eniautos) — year.
ἐνῐ-αυτός, ὁ,
(ἐνί, αὐτός) properly anniversary, μηδὲ τᾷ ὑστεραίᾳ μηδ᾽ ἐν ταῖς δεκάταις μηδ᾽ ἐν τοῖς ἐνιαυτοῖς [Refs] before the lapse of a year, [Refs]; ἐνιαυτῷ on the expiry of a year, [Refs]; and so, any long period of time, cycle, period, ἔτος ἦλθε περιπλομένων ἐνιαυτῶν as times rolled on the year came, [Refs 8th c.BC+]; ὁ μέγας ἐ., of a Pythagorean cycle, [Refs 4th c.BC+].; also of the Metonic Cycle of nineteen years, [Refs 1st c.BC+]; of a period of [Refs 1st c.AD+]
2. ={ἔτος}, a year, εἴνατός ἐστι περιτροπέων ἐ. [Refs 8th c.BC+]; μῆνές τε καὶ ἐνιαυτῶν περίοδοι [LXX+5th c.BC+]during a year, [Refs 8th c.BC+]; αἱ σπονδαὶ ἐνιαυτὸν ἔσονται Indut. cited in [Refs 5th c.BC+]; τὸν πρῶτον ἐ. [Refs 5th c.BC+]…
ἐνιαυτός
eniautos
prolongation from a primary enos (a year); a year:--year.
ἐνιαυτός, οῦ, ὁ
n.m.
a year
ἐνιαυτός ἐνιαυτός, ὁ, ἔνος = annus any long period of time, a cycle, period, περιπλομένων ἐνιαυτῶν as times rolled on, Od.; ἐτῶν ἐνιαυτούς Ar.
= ἔτος, a year, Hom., etc.; ἐνιαυτόν during a year, Od.; τοῦ ἐνιαυτοῦ every year, Xen.; εἰς ἐνιαυτόν for a year, Il.;— κατ᾽ ἐνιαυτόν for a year, Thuc.; or every year, attic
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
14 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 14 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 74 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 πρὸς τούτοις αἱ ἐτήσιοι ὧραι τέτταρες αἱ ζῴων καὶ φυτῶν αἴτιαι γενέσεως, τετραχῆ τοῦ ἐνιαυτοῦ διανεμηθέντος εἰς χειμῶνα καὶ ἔαρ καὶ θέρος καὶ μετόπωρον.
οὕτω γὰρ ἐν Αἰγύπτῳ τὸν ἐνιαυτὸν ἦσαν διατεταχότες.
οὐ μὴ γένῃ, φησίν, παιδοφθόρος οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις, ὅτι ὁ λαγωὸς κατ̓ ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφόδευσιν: ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας.
τὸ ἱερὸν τὸ ἐν Φιλαδελφείαι, σὺ δέ μοι ἀντέγραψας ὅτι γείνοιτο αὐτῶι εἰς τὸν ἐνιαυτὸν δραχμαὶ ιβ. οὐδεὶς οὖν ἀποδίδωσιν οὐδέν. σὺ οὖν σύνταξον ἀποδοθῆναι αὐτῶι πάντα τὰ ὀφειλόμενα·
λδ ἔτους ἕως Ἐπεὶφ τοῦ λε ἔτους μηνῶν ιη ἀνὰ δραχμὰς β τριώβολον τοῦ ἐνιαυτοῦ γίνονται δραχμαὶ … εἰς τὸ αὐτὸ … … κϛ τριώβολον πρὸς Παοῦν Ἀμενέως ἀπὸ
μὲν σιτώνιον καθὼς … νοι, ἐν δὲ τοῖς κατὰ τὰς ἀγορὰς καὶ τοῦ … ἐνιαυτοῦ εἰς τὴν κράστιν τῶν ἵππων … ἐλαττουμένων ἡμῶν οὐ μόνον παρὰ τοὺς ἄλλους ἐν
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 336 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 444 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐμπορεύομαι (i.e., *emporeuomai*) is derived from ἔμπορος and means to travel for business or trade. It encompasses activities such as trafficking, trading, and making a profit, often with an implication of deception. The New Testament uses it in contexts related to commerce, such as James 4:13 and 2 Peter 2:3, where it suggests both legitimate trade and unethical exploitation.
ἐμ-πορεύομαι [see ἐν, III. 3]: depon. pass. with fut. mid. ἐμπορεύσομαι ; (fr. ἔμπορος, q. v-) ; to go a trading, to travel Jor business, to traffic, trade, (Thue. et sqq.; Sept.) : Jas. iv. 13 [R" G here give the 1 aor. subj. -σώμεθα] ; with the ace. of a thing, to import for sale (as ἔλαιον εἰς Αἴγυπτον, Sept. Hos. xii. 1; πορφύραν ἀπὸ Φοινίκης, Diog. Laért. 7, 2; γλαῦκας, Leian. Nigrin. init.) ; 10. deal in; tousea thing or a person for gain, [A. V. make merchandise of], (ὥραν τοῦ σώματος, Joseph. antt. 4, 6, 8; ᾿Ασπασία ἐνεποpevero πλήθη γυναικῶν, Athen. 13 p. 569 f.): 2 Pet. ii. 3; cf. W. 223 (209); [B. 147 (129)].
ἐμπορεύομαι. For ἐ. of travelling on business, as in Jas 415, see the question addressed to the oracle of Zeus at Dodona, Sy// 800 (iii/B.c. 2) ἢ τυγχάνοιμί κα ἐμπορευόμενος κτλ. The verb has nothing to do with πορεύομαι : its meaning is entirely determined by ἔμπορος (see below), but, had there been no πορεύομαι, the verb would more probably have been ἐμπορέω, cf. Moulton G*. 11. ὃ 118(@).
ἐμπορεύομαι (emporeuomai) — to traffic in.
ἐμπορ-εύομαι,
future -πορεύσομαι: aorist 1 ἐνεπορεύθην:—middle, aorist 1 -ευσάμην[Refs 5th c.BC+]:—travel, ξένην ἔπι.. γαῖαν [Refs 5th c.BC+]; ποῖ δ᾽ ἐμπορεύ; [Refs 5th c.BC+]
2. absolutely, walk, [Refs 5th c.BC+]
II. travel for traffic or business, Χρηματισμοῦ Χάριν [Refs 5th c.BC+]; εἰς Πόντον Chion [Refs] inveigh against the art of healing, [Refs 5th c.BC+]
II.2. to be a merchant, traffic, [Refs 5th c.BC+]: with accusative, trade in, γῆν [LXX]
II.3. with accusative of things, import, [Refs 5th c.BC+]; πολλὰς διὰ θαλάσσης ὠφελείας [Refs 1st c.BC+]
II.3. b metaphorically, δίαιταν ἥντιν᾽ ἐμπορεύεται what manner of lite he leads, [Refs 5th c.BC+]; ἐ. τὴν φιλοσοφίαν to make a trade of it, [Refs…
ἐμπορεύομαι
emporeuomai
from 1722 and 4198; to travel in (a country as a pedlar), i.e. (by
implication) to trade:--buy and sell, make merchandise.
see GREEK for 1722
see GREEK for 4198
ἐμπορεύομαι
v.
I travel as a merchant, engage in trade
ἐμπορεύομαι emporeuomai 2x
to travel; to travel for business’ sake; to trade, traffic, Jas. 4:13; by impl., trans., to make a gain of, deceive for one’s own advantage, 2 Pet. 2:3*
ἐμπορεύομαι fut. -πορεύσομαι aor1 ἐνεπορεύθην ἐν Dep.
to travel, Soph.
to travel for traffic, to be a merchant, to trade, traffic, Thuc.
c. acc. rei, to import, Luc.
c. acc. pers. to make gain of, to overreach, NTest.
Verb-ADS-1P — Verb · aorist · middle deponent · subjunctive · first person · pluralaorist middle deponent subjunctive — a completed action, viewed as a whole.
V-ADS-1P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Subjunctive Person: first Number: Plural
trad:
I. GENERAL
1. Terms
2. Position of Palestine
3. Trade Products of Palestine
4. Palestinian Traders
II. HISTORY
1. To David
2. Solomon
3. Maritime Trade
4. To the Exile
5. The Exile and After
LITERATURE
I. General. 1. Terms:
For a full list of the commercial terms used in the Old Testament, reference must be made to EB, IV, cols. 5193-99. Only the more important can be given here.
For "merchant" the Hebrew uses almost always one of the two participial forms cocher, or rokhel, both of which mean simply "one who travels." There is no difference in their meaning, but when the two are used together (Eze 27:13) the Revised Version (British and American) distinguishes by using "trafficker" for rokhel. The verb cachar, from which cocher is derived, is translated "to trade" in Ge 34:10,21 and "to…
1. Occupation
See under the name of each trade
2. Commerce
See COMMERCE
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 10 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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word κερδαίνω (i.e., *kerdainō*) means to gain or profit, either literally or figuratively. It covers a range of uses, including making a profit, winning someone over, or avoiding loss. In the New Testament, it appears in contexts such as gaining Christ (Phil 3:8) and making a profit (Jas 4:13). The lexicons do not show significant disagreement.
** κερδαίνω,
[in Sm.: Jb 22:3*;]
to gain: c. acc., Mt 25:16, 17, 20, 22; τ. κόσμον, Mt 16:26, Mk 8:36, Lk 9:25; absol., to make profit, get gain: Ja 4:13. Metaph., c. acc. rei, to save oneself from, avoid: Ac 27:21 (Field, Notes, 145); c. acc. pers., to gain, win: Mt 18:15, I Co 9:19-22, Phl 3:8; pass., I Pe 3:1.†
κερδαίνω is used absolutely, as in Jas 415, in P Oxy XII. 1477} (question to an oracle—iii/iv A.D.) et κερδαίνω ἀπὸ τοῦ πράγματ[ος ; ‘‘am I to profit by the transaction?” (Edd.). Cf. Aristeas 270 ἐπανάγουσι πάντα πρὸς Td κερδαίνειν. For the translation ‘‘and so have been spared this injury and loss” in Ac 277! κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν, see Field JVores, p. 145.
κερδαίνω (kerdainō) — to gain.
κερδ-αίνω,
future - ᾰνῶ [Refs 5th c.BC+]; Ionic dialect -ανέω [Refs 5th c.BC+]; κερδήσω [NT+5th c.BC+]: aorist 1 ἐκέρδᾱνα [Refs 5th c.BC+] codices, etc.; Ionic dialect -ηνα [Refs 8th c.BC+]: perfect κεκέρδαγκα [Refs 4th c.BC+]:— passive, aorist participle κερδανθείς [Refs 1st c.BC+]: perfect κεκερδημένος [Refs 1st c.AD+]: (κέρδος):—gain, derive profit or advantage, κακὰ κ. make unfair gains, [Refs 8th c.BC+]; τί κερδαν; what shall I gain? [Refs 5th c.BC+]; κ. τινί gain by a thing, [Refs 5th c.BC+]; κ. λόγον win fame, [Refs 5th c.BC+]; χρηστὰ κ. ἔπη receive fair words, [Refs 5th c.BC+]: with participle, gain by doing.., εἰ δὲ κερδανῶ λέγων [Refs 5th c.BC+]; Μεγάροισι κερδανέομεν περιεοῦσι we shall gain by Megara's preservation, [Refs 5th c.BC+]; also κ. ὅτι.. [Refs 5th c.BC+] —passive, τὰ κερδανθέντα Phld. [prev.…
Read the full entry →κερδαίνω
kerdaino
from 2771; to gain (literally or figuratively):--(get) gain, win.
see GREEK for 2771
κερδαίνω
v.
I gain, win, avoid loss
κερδαίνω kerdainō 17x
to gain as a matter of profit, Mt. 25:17; to win, acquire possession of, Mt. 16:26; to profit in the avoidance of, to avoid, Acts 27:21; in NT Χριστόν, to win Christ, to become possessed of the privileges of the Gospel, Phil. 3:8; to win over from estrangement, Mt. 18:15; to win over to embrace the Gospel, 1 Cor. 9:19, 20, 21, 22; 1 Pet. 3:1; absol. to make gain, Jas. 4:13
κερδαίνω κέρδος to gain, derive profit or advantage, κακὰ κ. to make unfair gains, Hes.; κ. ἔκ or ἀπό τινος Hdt., attic; πρός τινος Soph.; τί κερδανῶ; what shall I gain by it? Ar.:—c. part. to gain by doing, οὐδὲν ἐκμαθοῦσα κερδανεῖς Aesch., etc.
absol. to make profit, gain advantage, Hdt., attic:— to traffic, make merchandise, Soph.; κ. ἔπη to receive fair words, id. Soph.
like ἀπολαύω, to gain a loss, reap disadvantage from a thing, as, δάκρυα κ., Eur.; κ. ζημίαν NTest.
Verb-AAS-1P — Verb · aorist · active · subjunctive · first person · pluralaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-1P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: first Number: Plural
17 occurrences in the New Testament, rendered 12 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 17 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
οἱ δὲ τοῖς μὲν λόγοις οὐκ ἐπίστευον, παρʼ ὧν ἠδύναντο κερδῆσαι τὸ μηδενὸς πειραθῆναι κακοῦ, τοῖς δʼ ἔργοις ἔμαθον ἀληθῆ τὰ παρὰ τῶν προφητῶν.
τί γὰρ τὸ ὄφελος, ἐάν τις τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν ζημιωθῇ;