James 4:9 — Word Study
N1904ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν.
BSAdo be grievedtalaipōreō△▸ [be afflicted, suffer] andkai do mournpentheō▸ [feel deep sorrow] andkai do weep;klaiō▸ [cry out loud] Theho laughtergelōs△ [joyful expression] of yousu toeis mourningpenthos [a state of sorrow] should be turnedmetastrephō▸ andkai theho joychara [deep and lasting happiness] toeis gloom.katēpheia△ [a feeling of sadness]
| Greek | English | Parsing |
|---|---|---|
| ταλαιπωρήσατε | do be grieved | Verb, aorist, active |
| καὶ | and | Conjunction |
| πενθήσατε | do mourn | Verb, aorist, active |
| καὶ | and | Conjunction |
| κλαύσατε· | do weep; | Verb, aorist, active |
| ὁ | The | Article, nominative, singular |
| γέλως | laughter | Noun, nominative, singular |
| ὑμῶν | of you | Personal pronoun, second person, genitive |
| εἰς | to | Preposition |
| πένθος | mourning | Noun, accusative, singular |
| μετατραπήτω | should be turned | Verb, second aorist, passive |
| καὶ | and | Conjunction |
| ἡ | the | Article, nominative, singular |
| χαρὰ | joy | Noun, nominative, singular |
| εἰς | to | Preposition |
| κατήφειαν. | gloom. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Grieve, mourn, and weep. Turn your laughter to mourning, and your joy to gloom. |
| KJV | Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. |
| ASV | Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. |
| YLT | be exceeding afflicted, and mourn, and weep, let your laughter to mourning be turned, and the joy to heaviness; |
| WEB | Lament, mourn, and weep. Let your laughter be turned to mourning and your joy to gloom. |
| BBE | Be troubled, with sorrow and weeping; let your laughing be turned to sorrow and your joy to grief. |
Where they part company is in the rendering of ταλαιπωρήσατε — see How Translations Differ.
The verse contains one main command followed by two subordinate phrases that detail the transformation expected from the audience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbταλαιπωρέω
The sentence as the grammar sees it Open the tree ›
3 of 16 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — James 4:9
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 — Call to Humility and Repentancegenerated
James 4:9 is a part of a broader exhortation where James encourages believers to draw near to God and cleanse themselves from sin. He emphasizes the importance of humility and the need to confront the reality of one's spiritual condition. This passage reflects themes found throughout the New Testament, where repentance and humility are essential for a right relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | James 5:1–2 | Come now, you who are rich, weep and wail over the misery to come upon you. |
| 2 | Psalm 119:67–71 | Before I was afflicted, I went astray; but now I keep Your word. |
| 3 | Psalm 126:5–6 | Those who sow in tears will reap with shouts of joy. |
| 4 | Ecclesiastes 7:2–5 | It is better to enter a house of mourning than a house of feasting, since death is the end of every man, and the living should take this to heart. |
| 5 | Isaiah 22:12–13 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — ταλαιπωρήσατε, talaipōreōgenerated
The verb ταλαιπωρέω means to grieve or be afflicted. It conveys a sense of suffering or distress, indicating that one should feel the weight of their actions. In James 4:9, it calls for a heartfelt acknowledgment of sin and its consequences.
This word is often associated with toil and hardship, suggesting that true repentance involves a deep emotional response to one's sinfulness. The imperative form here indicates that James is commanding this response from his audience.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible reads, 'Grieve, mourn, and weep.' This is echoed in the KJV and ASV, which also use 'be afflicted' as a rendering of ταλαιπωρήσατε.
Where translations differ is in the rendering of the Greek words. For πενθήσατε, the BSB and WEB use 'mourning,' while the ULB opts for 'mourn.' Similarly, κλαύσατε is rendered as 'weep' in most versions, but BBE uses 'weeping.'
Sentence Structuregenerated
The main verb governing the verse is μετατραπήτω, should be turned, which is followed by two clauses that describe the actions of grieving and mourning. The structure emphasizes the call to emotional transformation.
The verse contains a series of commands, each linked by the conjunction καί, indicating a progression from grief to mourning and finally to weeping, forming a cohesive call to repentance.
Septuagint Backgroundgenerated
ταλαιπωρέω appears in the Septuagint, translating the Hebrew word for dealing violently or despoiling, which reflects a sense of suffering or distress. This connection enriches the understanding of grief as a serious condition.
The word πενθέω in the LXX is used to translate the Hebrew for mourning, reinforcing the theme of sorrow in both the Old and New Testaments.
In plain words — the whole versegenerated
James 4:9 urges believers to grieve, mourn, and weep over their sins, turning their laughter into mourning and their joy into gloom. This call emphasizes the seriousness of sin and the need for genuine repentance.
Frequently Asked Questionsgenerated
Grieving and mourning here refer to recognizing the seriousness of sin and feeling genuine sorrow for it, which leads to repentance.
Turning laughter to mourning signifies a shift in focus from superficial joy to a deeper understanding of one's spiritual condition and the need for repentance.
This verse encourages us to take sin seriously and to respond with genuine sorrow, leading to a humble and contrite heart before God.
Humility is crucial as it prepares the heart for repentance and allows believers to draw closer to God, as emphasized in the surrounding verses.
Reflection Questionsgenerated
- What are some areas in my life where I need to grieve over my actions?
- How can I cultivate a heart of humility and repentance?
- In what ways can I support others in their journey of repentance?
- How does recognizing my own sinfulness help me appreciate God's grace?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights on the importance of mourning and repentance as taught in this verse. Their reflections emphasize the transformative power of humility before God.
The person who repents after sinning is worthy of blessings, not of mourning, as he returns to the company of the righteous.Early Church Fathers on James 4 →
Flee laughter as a sin and change temporal joy into mourning so that you may be blessed, for those who mourn are blessed and shall be comforted.Early Church Fathers on James 4 →
Be miserable, mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the presence of the Lord, and He will exalt you.Early Church Fathers on James 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 4:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe afflicted, and mourn, and weep,.... Not in a bare external way; not by afflicting the body with fastings and scourgings, by renting of garments, and clothing with sackcloth, and putting ashes on
Read John Gill on James 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Be afflicted ... [ talaipooreesate (G5003)] - endure misery; i:e., mourn over your wretchedness through sin.
Read Robert Jamieson on James 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe afflicted; humble yourselves for your sins, before mentioned, and in the sense of wrath approaching, if ye do not. And mourn, with inward sorrow of heart. And weep; show your inward grief by weeping, the usual expression and sign of it. Let your laughter; your carnal rejoicing in what you get by sinful courses, ,2, lusting, warring, fighting. Be turned into mourning; exchange your carnal joy for godly sorrow. And your joy; to the same purpose as laughter, before: by it he means their pleasing themselves in the success of their unrighteousness, the gain of their rapine and violence. Into heaviness; the same as mourning, or an outward expression of it in the dejection of the countenance…
Read Matthew Poole on James 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Ver. 9. Be afflicted] ταλαιπωρησατε. or, Be miserable; ye are so, but see yourselves to be so. Or, afflict yourselves, viz. with voluntary sorrows for your sins. See that ye be active here. And mourn] Savourly and soakingly, with a deep and downright sorrow, so as a man would do in the death of his dearest friend. The Greek word, πενθησατε, imports a funeral grief. And weep] In judgment at least, and then, dry sorrow may go as far as wet, where tears will not come. But if it be possible, look not upon sin with dry eyes; point every sin with a tear. Let your laughter be turned] Turn all…
Read John Trapp on James 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Be afflicted, and mourn, and weep.—For wretchedness, sorrow, and tears are the three steps of the homeward way to peace and God. And in proof of real conversion there must be the outward lamentation, as well as the inward contrition. Grieve, therefore, with a “godly sorrow not to be repented of” (2 Corinthians 7:10)—the remorseful anguish of a Peter, and not a Judas. Let the foolish laughter at sin, which was “as the crackling of thorns” before the avenging fire (Ecclesiastes 7:6), be turned to mourning; banish the joyous smile for the face cast down to heaviness, and so await the blessedness of those that mourn (Matt. v, 4), even the promised comfort of God.
Read Charles John Ellicott on James 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Be afflicted, and mourn] Without true and deep repentance ye cannot expect the mercy of God. Let your laughter be turned to mourning] It appears most evidently that many of those to whom St. James addressed this epistle had lived a very irregular and dissolute life. He had already spoken of their lust, and pleasures, and he had called them adulterers and adulteresses; and perhaps they were so in the grossest sense of the words. He speaks here of their laughter and their joy; and all the terms taken together show that a dissolute life is intended. What a strange view must he have of the nature of primitive Christianity, who can suppose that these words can possibly have been…
Read AdamClarke on James 4 →CambridgeThe Cambridge Bible for Schools and Colleges9. Be afflicted, and mourn, and weep …] The words are nearly synonymous, the first pointing to the sense of misery (as in “O wretched man that I am” in Romans 7:24), the second to its general effect on demeanour, the last to its special outflow in tears. The two last verbs are frequently joined together, as in Mark 16:10; Luke 6:25; Revelation 18:15. The words are an emphatic call to repentance, and the blessedness which follows on repentance. Here, as so often in the Epistle, we trace the direct influence of the teaching of the Sermon on the Mount (Matthew 5:4). The contrast between the “laughter” and the “mourning” in the clause that follows, makes the connexion all but absolutely…
Read Cambridge on James 4 →Albert Barnes1798–1870Barnes' Notes on the BibleBe afflicted, and mourn, and weep - That is, evidently, on account of your sins.
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
Grieve, mourn, and weep. Turn your laughter to mourning, and your joy to gloom.
Lament, mourn, and weep. Let your laughter be turned to mourning and your joy to gloom.
Grieve, mourn, and weep. Turn your laughter to mourning, and your joy to gloom.
Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair.
Tyndale line
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Suffer afflictions, and sorrowe ye, and weepe: let your laughter be turned into mourning, and your ioy into heauinesse.
Strictly literal
Be wretched, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to heaviness.
be exceeding afflicted, and mourn, and weep, let your laughter to mourning be turned, and the joy to heaviness;
Be exceedingly afflicted, and mourn, and weep, let your laughter be turned to mourning, and the joy to heaviness;
Grieve, mourn, and cry! Let your laughter turn into sadness and your joy into gloom.
From the Latin
Be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into sorrow.
Simplified
Show some remorse, cry and weep! Turn your laughter into mourning, and your joy to sadness.
Be troubled, with sorrow and weeping; let your laughing be turned to sorrow and your joy to grief.
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.
Miseri estote, et lugete, et plorate : risus vester in luctum convertatur, et gaudium in mrorem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܬܡܟܟܘ ܘܐܬܐܒܠܘ ܘܓܘܚܟܟܘܢ ܠܐܒܠܐ ܢܬܗܦܟ ܘܚܕܘܬܟܘܢ ܠܥܩܬܐ
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.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν.
The standard critical text of the New Testament.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν.
The previous edition, still widely cited.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν.
The Society of Biblical Literature edition, freely licensed.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν.
The edition that turned scholarship toward the earliest manuscripts.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος — καὶ ἡ χαρὰ εἰς κατήφειαν.
An independent critical text built from the oldest witnesses then known.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος — καὶ ἡ χαρὰ εἰς κατήφειαν.
A recent critical edition following documentary evidence closely.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος — καὶ ἡ χαρὰ εἰς κατήφειαν.
The reading of the majority of surviving manuscripts.
ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε· ὁ γέλως ὑμῶν εἰς πένθος — καὶ ἡ χαρὰ εἰς κατήφειαν.
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 |
|---|---|---|
| μετατραπήτω should be turned | NA28, NA27, SBL, WH | Treg, Tyn, 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 4:9
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.
ταλαιπωρέω is derived from ταλαίπωρος and means to endure hardship or distress. It covers a range of meanings from suffering and being afflicted to causing distress. The New Testament uses it in James 4:9, where it conveys a sense of misery and affliction. The lexicons consistently emphasize its connection to toil and suffering.
ταλαιπωρέω, -ῶ
(< ταλαίπωρος),
[in LXX Chiefly for שָׁדַד pu. ;]
to do hard labour, suffer hardship or distress: Ja 4:9.
In cl. occasionally trans., to weary, distress (so Ps 16 (17):9, Is 33:1).†
ταλαιπωρέω, -ὦ : 1 aor. impy. ταλαιπωρήσατε; (ταλαίπωρος, 4- V-); fr. Eur. and Thue. down; Sept. for TW; a. to toil heavily, to endure labors and hardships; to be afflicted; to feel afflicted and miserable: Jas. iv. 9. b. in Grk. writ. and Sept. also transitively {ef. L. and S. 5. v. II], to afflict: Ps. xvi. (xvii.) 9; Is. Xxxiii. 1.
ταλαιπωρέω (talaipōreō) — to grieve.
τᾰλαιπωρ-έω,
perfect τεταλαιπώρηκα [Refs 5th c.BC+]:—passive, with future middle -ήσομαι[Refs 1st c.AD+]: aorist ἐταλαιπωρήθην [Refs 5th c.BC+]: perfect τεταλαιπώρημαι [Refs 2nd c.AD+]:—do hard work, endure hardship or distress, [Refs 5th c.BC+]; ἑωυτοῖσι for their own benefit, [Refs 5th c.BC+]: with dative, suffer by reason of, ἐλπίσι κεναῖς Polystr.p.31 W.
II. rarely transitive, distress, trouble, ὁ πόλεμος πάντας τρόπους τεταλαιπώρηκεν ἡμᾶς [Refs 5th c.BC+]; ἀνδρὸς.. ὑμᾶς μηδ᾽ ὅσον προπέμψαι ποι αὐτὸν ἀπιόντα.. -ήσαντος who did not trouble you even to.., [Refs]:—frequently in passive, to be distressed, suffer hardship, [Refs 5th c.BC+]; τεταλαιπωρημένοι ὑπὸ τῆς νόσου worn out by.., [Refs 5th c.BC+]; τὸ σῶμα ταλαιπωρούμενον being distressed…
ταλαιπωρέω
talaiporeo
from 5005; to be wretched, i.e. realize one's own misery:--be
afflicted.
see GREEK for 5005
ταλαιπωρέω
v.
I am miserable, distressed
ταλαιπωρέω talaipōreō 1x
to endure severe labor and hardship; to be harassed; complain, Jas. 4:9*
ταλαιπωρέω τα^λαιπωρέω, from τα^λαίπωρος to go through hard labour, to suffer hardship or distress, Eur., Thuc., etc.
trans. to weary, wear out, Isocr.:—in Pass. to be worn out, be sore distressed, Ar., etc.
Verb-AAM-2P — Verb · aorist · active · imperative · second person · pluralaorist active imperative — a completed action, viewed as a whole.
V-AAM-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Plural
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 12 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
πενθέω (pentheō) means to mourn or lament, often in relation to loss or grief. It is used in various contexts, including mourning for individuals and expressing sadness in the New Testament, notably in Matthew 5:4 and 2 Corinthians 12:21. The word is derived from a root related to grief, and it can also imply a passive sense of being mourned for. Lexicons note its use in both a transitive and intransitive manner.
πενθέω, -@ ; fut. revnow; 1 aor. ἐπένθησα; (πένθος) ; fr. Hom. down; Sept. chiefly for 738; to mourn; a. intrans.: Mt. v. 4 (5); ix. 15; 1 Co. v.23 πενθεῖν x. κλαίειν, Mk. xvi. 10; Lk. vi. 25; Jas. iv.9; Rev. xviii. 15,19; ἐπί τινι, over one, Rey. xviii. 11 R GL (Is. Ixvi. 10), ἐπί τινα, ibid. T Tr WH (2 5. xiii. 37; 2 Chr. xxxv. 24, etc.). b. trans. 0 mourn for, lament, one: 2 Co. xii. 21 [ef. W. 635 sq. (590); B. §131,4. Syn. see θρηνέω, fin.|
πενθέω, “‘mourn.”” The conjunction o. πενθέω and κλαίω, as in [Mk] 1610 a/., is found in a very illiterate letter addressed by a man to his wife, P Oxy III. 528° (ii/A.D.) ywookew σε θέλω ad’ ds ἐ(κ)ξῆλθες ἀπ᾽ ἐμοῦ πένθος ἡγούμην νυκτὸς Kr€(=al)wv, ἡμέρας δὲ πενθῷζν, “I wish you to know that ever since you left me I have been in mourning, weeping by night and mourning by day.” See also P Par 224 (p.c. 163) (= UPZ i. p. 193) ἐπιγενηθέντος δὲ τοῦ πένθους τοῦ "Amos κατάγουσιν ἡμᾶς πενθεῖν τῶι θεῶι. In Sy/Z 879 (Ξ-Ξ 3 1219)} (iii/B.c.) it is laid down τὰς Bos οὔσας ἔχειν φαιὰν ἐσθῆτα μὴ κατερρυπωμένην, ‘* that mourning women should wear dark raiment, not ἃ." Jos, mourning” (Jas 4%, a/.): cf. P Tebt IT. 332" (a.D. 176) ous ἀνδρὸς θυγατρός μου ἕνεκα, ‘on account of my rning for my daughter’s husband,” and from the inscrr. S 56°3 (B.C. 238) τὰ mpds . . . THY τοῦ πένθους ἀπόλυ(with the editor’s…
Read the full entry →πενθέω (pentheō) — to mourn.
πενθ-έω,
Epic dialect 3rd.pers. dual πενθείετον [Refs 8th c.BC+]; Epic dialect infinitive πενθήμεναι [Refs 8th c.BC+]: future -ήσω[Refs 4th c.BC+]: aorist ἐπένθησα [Refs 4th c.BC+]: perfect πεπένθηκα [Refs 4th c.BC+]: (πένθος):— bewail, lament, especially for persons, νέκυν πενθῆσαι [Refs 8th c.BC+]: absolutely, mourn, go into mourning, [Refs 5th c.BC+]:—passive, to be mourned for, [Refs 5th c.BC+]
2. of things, π. κακά [Refs 5th c.BC+]
πενθέω
pentheo
from 3997; to grieve (the feeling or the act):--mourn, (be-)wail.
see GREEK for 3997
πενθέω
v.
I mourn, lament
πενθέω pentheō 10x
trans. to lament over, 2 Cor. 12:21; absol. to lament, be sad, mourn, Mt. 5:4; 9:15; Mk. 16:10; mid. to bewail one’s self, to feel guilt, 1 Cor. 5:2
πενθέω πένθος to bewail, lament, mourn for, Il.; πενθεῖν τινὰ ὡς τεθνεῶτα Hdt., etc.:—Pass. to be mourned for, Isocr.
Verb-AAM-2P — Verb · aorist · active · imperative · second person · pluralaorist active imperative — a completed action, viewed as a whole.
V-AAM-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Plural
Mourn
Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc.
(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah…
10 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 36 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.
μαρτυρίαι δὲ τούτων ἐν ταῖς ἱεραῖς βίβλοις κατάκεινται, ἃς οὐ θέμις ψευδομαρτυριῶν ἁλῶναι, μηνύουσαι ὅτι βραχέα τῷ σώματι ἐπιδακρύσας θᾶττον ἀπανέστη τοῦ νεκροῦ, τὸ πενθεῖν ἐπὶ πλέον, ὡς ἔοικεν, ἀλλότριον ἡγησάμενος σοφίας, ὑφ’ ἧς ἀνεδιδάχθη τὸν…
προσέταξε μέντοι γε παντὶ τῷ λαῷ κλαίειν καὶ πενθεῖν τὸν ἄνδρα καὶ τοῖς νομιζομένοις τιμᾶν αὐτοῦ τὸ σῶμα περιρρηξαμένῳ μὲν τὰς ἐσθῆτας ἐνδύντι δὲ σάκκους, ταῦτα δὲ ποιεῖν προάγοντας τὴν κλίνην.
ἡμῶν ἦν τοῦ πατρὸς, ἀναλαμβάνει ἡμᾶς καὶ τρέφει. γενομένου δὲ τοῦ πένθους κατάγουσιν ἡμᾶς πενθεῖν τῶι θεῶι. οἱ δὲ γνώριμοι αὐτῆς ἀναπίθουσιν ἡμᾶς δέξασθαι τὸν υἱὸν αὐτῆς Παγχράτην, ἵνα
τοὺς ἄρτους ἐκ πλήρους καθὼς αἱ πρότεραι δίδυμαι ἐλάμβανον, καθὼς καὶ αὐταὶ εἰλήφασι τοῦ πενθεῖν κάτω ἐν Μέμφει, γίνονται ὀλυρῶν κατὰ μῆνα ἀρτάβαι ιβ. ἐὰν ἀντιλέγωσι, χειρογραφησάτωσαν τὸν βασιλέα.
ἐφ’ ἡμῖν καταλείποντος πάμπολλα οἱ προδηλούμενοι ἀδελφοὶ Σάτυρος καὶ Ἅρπαλος ἐκλαθόμενοι τοῦ ἐν ἀνθρώποις πενθεῖν, πρῶτον μὲν ἐκβαλόντες με σὺν ταῖς ἀφήλιξί μου ἀδελφαῖς Ἐριέα καὶ Τανοῦφι ἐκ τῆς
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
κλαίω is a Greek verb meaning 'to weep' or 'to lament,' often associated with loud expressions of sorrow, particularly for the dead. It can be used intransitively or transitively, as in 'to weep for' someone. The New Testament employs this term in various contexts, such as mourning (e.g., Matthew 2:18). Lexicons note its use across different dialects and literature, highlighting its long-standing presence in Greek.
κλαίω,
[in LXX chiefly for בּכה;]
of any loud expression of pain or sorrow, esp. for the dead, to weep, lament;
κλαίω ; impf.éeAaov; fut. κλαύσω (LK. vi. 25; Jn. xvi. 20; and Tr WHtst. in Rev. xviii. 9, for κλαύσομαι; more com. in Grk. writ., esp. the earlier, and found in Lev. x. 6; Joel ii. 17, and ace. to most edd. in Rev. xviii. 9; cf. Kriiger 8 40 5. v., i. p. 175 sq.; Kiihner ὃ 343 s. v.,i. p. 847; [Veitch s. v.]; B. 60 (53); [W. 87(83)]); 1 aor. ἔκλαυσα; Sept. freq. for 133; [from Hom. down]; to mourn, weep, lament a. intrans.: Mk. xiv. 72; xvi. 10; Lk. vii. 13, 38; Jn. xi. 31, 33; xx.-11, 13,15; Acts ix. 39; xxi.13; Rey. [v. 5]; xviii. 15,19; πολλά, for which 1, T Tr WH πολύ, Rev. v. 4; πικρῶς, Mt. xxvi. 75; Lk. xxii. 62; weeping as the sign of pain and grief for the thing signified (i. e. for pain and grief), Lk. vi. 21, 25, (opp. to γελᾶν); Jn. xvi. 20; Ro. xii. 15, (opp. to χαίρειν) ; Phil. iii. 18; 1 Co. vii. 30; Jas.iv.9; v.1; of those who mourn the dead: Mk. v. 38 sq.; Lk. vii. 32…
Read the full entry →κλαίω. P Oxy I. 1155. (letter of consolation—ii/A.D.) (= Sedections, p. 96) ἔκλαυσα ἐπὶ τῶι εὐμοίρωι (‘blessed one’’) ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα. In P Oxy III. 5288 (ii/a.p.) a husband writes to his wife, who had left him, urging her return—ywookew oe θέλω ad’ ὡς ἐκξῆλθες (1 ἐξ-) ἀπ᾽ ἐμοῦ πένθος ἡγούμην νυκτὸς κλέί =al)ov ἡμέρας δὲ πενθῷ (1.- θῶν), “ΕἼ assure you that ever since you left me I have been in mourning, weeping by night and lamenting by day” (Edd.). For the form κλάω (cf. ἔκλαεν 3 Kings 184°) see P Par 347 (li/B.C.) γυναῖκας κλαούσας, and for κλάγω see 20. 5135 (B.c. 160) (= Selections, p. 20) κλάγω ἔμπροσθεν αὐτῶν : see further Mayser Gr. p. 104 f., Moulton Gv. ii. p. 81. MGr…
Read the full entry →κλαίω (klaiō) — to weep.
κλαίω,
old Attic dialect κλάω (see. below) [ᾱ] never contracted; Aeolic dialect κλαΐω [Refs]; Epic dialect 2nd pers. singular optative κλαίοισθα [Refs 8th c.BC+]imperfect ἔκλᾱον, Epic dialect κλαῖον [Refs 8th c.BC+], Ionic dialect κλαίεσκον [Refs 8th c.BC+]future κλαύσομαι, 2nd pers. singular κλαύσῃ or κλαύσει, [Refs 8th c.BC+]; Attic dialect also κλαιήσω [NT+4th c.BC+]aorist ἔκλαυσα, Epic dialect κλαῦσα [Refs 8th c.BC+]:—middle, aorist ἐκλαυσάμην [Refs 7th c.BC+]:—passive, future κλαυσθήσομαι [LXX+5th c.BC+]: aorist ἐκλαύσθην [Refs 3rd c.BC+]: perfect κέκλαυμαι [Refs 5th c.BC+] is recognized as Attic dialect by [Refs 2nd c.AD+], and is found in codices of [Refs 5th c.BC+]
Read the full entry →κλαίω
klaio
of uncertain affinity; to sob, i.e. wail aloud (whereas 1145 is rather
to cry silently):--bewail, weep.
κλαίω
v.
I weep, weep for, mourn
κλαίω to weep, lament, wail, Hom., etc.; αὐτὸν κλαίοντα ἀφήσω I shall send him home weeping, i. e. well beaten, Il.; hence κλαύσεται he shall weep, i. e. he shall repent it, Ar.; κλαύσει μακρά id. Ar.; κλάων to your sorrow, at your peril, Soph., Eur.; κλάειν σε λέγω or κελεύω, Lat. plorare te jubeo, Ar.
trans. to weep for, lament, Hom.:—in Pass. to be lamented, Aesch.: impers., μάτην ἐμοὶ κεκλαύσεται I shall mourn in vain, Ar.
Mid. to bewail oneself, weep aloud, Aesch.; so perf. part. pass., κεκλαυμένος bathed in tears, all tears, id. Aesch., Soph.
trans. to bewail to oneself, Soph.
Verb-AAM-2P — Verb · aorist · active · imperative · second person · pluralaorist active imperative — a completed action, viewed as a whole.
V-AAM-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Plural
40 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 40 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 56 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.
11, 12) καὶ τὸ „πόθεν μοι κρέα δοῦναι παντὶ τῷ λαῷ τούτῳ, ὅτι κλαίουσιν ἐπ’ ἐμοί;
οἱ δʼ ἐν μείζοσι κακοῖς ἦσαν ἔκλαιόν τε καὶ συνεχῶς πρὸς ἀλλήλους ἀνωλοφύροντο τὴν Ἰωσήπου συμφοράν, ὡς διὰ τὰ κατʼ ἐκείνου βουλευθέντα τιμωροῦντος αὐτοὺς τοῦ θεοῦ τούτοις περιπέσοιεν, Ῥουβῆλος δὲ πολὺς ἦν ἐπιπλήττων αὐτοῖς τῆς μετανοίας, ἐξ ἧς…
κἀγὼ λυπούμενος καὶ κλαίων εἶπον: Κυρία, χαῖρε.
ἐστί μοι διʼ εὐχῆς. ὁσάκι γὰρ ἐὰν μνησθῶ ὑμῶν οὔτε ἔσθω οὔτε πίνω ἀλλὰ κλαίω … … νηση … … … σο … ιου ἐμοὶ μόνῳ … … εβη
σε φιλούσῃ Θοήρι. γινώσκειν σε θέλω ἀφʼ ὡς ἐξῆλθες ἀπʼ ἐμοῦ πένθος ἡγούμην νυκτὸς κλαίων ἡμὲρας δὲ πενθῶν. ιβ Φαῶφι ἀφʼ ὅτε ἐλουσάμην μετʼ ἐσοῦ οὐκ ἐλουσάμην οὐκ ἤλειμμαι
τὸν νεώτερον ἀσθενῆ λίαν, καὶ κινδυνεύει. ὁ δὲ καὶ Ἡρακλείδης εὐθέως ἀπέστη ἀφʼ ἡμῶν κλαίων ὅτι ὑπάγω ὅπου ἐὰν ἦν μου ὁ πατήρ. ἀμέριμνος οὖν γενοῦ ὅταν παραγένῃ· πάντα
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γέλως (lemma: gelōs) means 'laughter' and is associated with joy and mirth. It appears in various contexts, from classical literature to the New Testament, notably in James 4:9. The word is derived from the verb γελάω (to laugh) and has been used metaphorically in literature. There are no significant disagreements among the lexicons regarding its meaning.
γέλως, -ωτος, ὁ,
[in LXX chiefly for שְׂחוֹק ;]
laughter: Ja 4:9.†
γέλως. In the invitation to the celebration of Hadrian’s accession the people are summoned to sacrifice γέλωσι kal μέθαις ταῖς ἀπὸ κρήνης Tas ψυχὰς ἀνέντες (P Giss I. 3 57), In his note the editor suggests that γέλωσι may refer to the ‘‘ Festzug (πομπή) ” which was customary on such occasions, and refers to A7zo vii. p. 285 ff. In MGr γέλοια (plur.) = ‘ laughter.” See another instance cited under yeAdw (P Oxy 471) : add BGU IV. 11414 (B.c. 14) καὶ γράψας αὐτῶι ὑβρίσαι pe πρὸς γέλωτά μοι τοῦτο ἔγραψας.
γέλως (gelōs) — laughter.
γέλως,
Aeolic dialect γέλος, ὁ, genitive γέλωτος, Attic dialect γέλω: dative γέλωτι, Epic dialect γέλω or γέλῳ [Refs 8th c.BC+], poetry (and late Prose, [Refs 8th c.BC+]: (γελάω):—laughter, γέλῳ ἔκθανον [Refs 8th c.BC+]; ἄσβεστον γέλω (variant{γέλον}) ὦρσεν[Refs 8th c.BC+]; γέλωτα ποιεῖν, μηχανᾶσθαι, κινεῖν, [Refs 5th c.BC+]; γέλων ξυντιθέναι, γέλωτα ἄγειν, [Refs 8th c.BC+]; ἐπὶ γέλωτι to provoke laughter, [Refs 5th c.BC+]; γέλωτος ἄξια ridiculous, [Refs 5th c.BC+]; ἅμα or σὺν γέλωτι, [Refs 5th c.BC+]; ἐν γέλωτι προφέρειν in joke, [Refs 1st c.AD+]; πολὺς γ. loud laughter, [Refs 5th c.BC+]; μέγιστος, ἰσχυρὸς γ., [Refs 5th c.BC+]; Σαρδόνιος γ. (see. Σαρδόνιος); Αἰάντειος γ. a maniac's laugh, [Refs 4th…
Read the full entry →γέλως
gelos
from 1070; laughter (as a mark of gratification):--laughter.
see GREEK for 1070
γέλως, ωτος, ὁ
n.m.
laughter
γέλως gelōs 1x
laughter; by impl. mirth, joy, rejoicing, Jas. 4:9*
γέλως γελάω laughter, γέλωι ἔκθανον they were like to die with laughing, Od.; γέλωτα ποιεῖν, κινεῖν, etc., Xen.;— κατέχειν γέλωτα to restrain one's laughter, id. Xen.; γέλωτα ὀφλεῖν to incur laughter, Eur.; ἐπὶ γέλωτι to provoke laughter, Hdt., Ar.; γέλωτος ἄξια ridiculous, Eur.
occasion of laughter, matter for laughter, γ. γίγνομαί τινι Soph.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
laf'-ter (chaq, tsachaq, "to laugh," sechoq, "laughter"; gelao, katagelao):
(1) Laughter as the expression of gladness, pleasurable surprise, is the translation of tsachaq (Ge 17:17; 18:12,13,15; 21:6), which, however, should perhaps be "laugh at me," not "with me," as the King James Version and the Revised Version (British and American) (so Delitzsch and others; see also Hastings in HDB), not in the sense of derision, but of surprise and pleasure. In the same verse for "God hath made me to laugh," the Revised Version (British and American) gives in margin, "hath prepared laughter for me," and this gave his name to the son, the promise of whose birth evoked the laughter (Yitschaq, Isaac); gelao (Lu 6:21,25) has the same meaning of gladness and rejoicing; sechoq, "laughter," has…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 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.
ὅταν γὰρ ἐκβῇ ὁ νοῦς ἑαυτοῦ καὶ ἑαυτὸν ἀνενέγκῃ θεῷ, ὥσπερ ὁ γέλως Ἰσαάκ, τηνικαῦτα ὁμολογίαν τὴν πρὸς τὸν ὄντα ποιεῖται·
τὰ δʼ εὐθὺς ἦν ἀποσυληθέντα γέλως καὶ πλεῖστον εἰς διάχυσιν ἐδυνήθη τὸ καὶ πρότερον αὐτοὺς ἐν εἰρωνείᾳ τίθεσθαι τὰς κατασκευὰς τῶν ἀγαλμάτων.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
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 πένθος (penthos) means mourning, sorrow, or grief. It is often associated with outward signs of grief, particularly in the context of mourning for the dead. The New Testament references include James 4:9 and Revelation 18:7, 21:4. The entries indicate a range of meanings from personal sorrow to public mourning.
πένθος, -ovs, τό, (πένθω [(?); akin, rather, to πάθος, πένοpat (cf. πένης) ; see Curtius p. 53; Vaniéek p. 1165)), fr. Hom. down, Sept. for 92x, mourning: Jas. iv. 9; Rev. ΧΨ11: 7860.; πὶ: 45 j
πένθος (penthos) — grief.
πένθος, εος, τό,
grief, sorrow, [Refs 8th c.BC+]; τινος for one, [Refs 8th c.BC+]; Τρῶας λάβε π. [Refs 8th c.BC+]
2. especially of grief for the dead, mourning, τοκεῦσι γόον καὶ π. ἔθηκας [Refs 8th c.BC+]; π. ποιήσασθαι make a public mourning, [Refs 5th c.BC+]; ἐν πένθει [εἶναι] [Refs 5th c.BC+]; π. λύεσθαι, ἀποθέσθαι, [Refs 5th c.BC+]
II. unhappy event, misfortune, π. τινός one's illfortune, [Refs 5th c.BC+]
III. of a person, a misery, [Refs 5th c.BC+]; π. ἔδωκε φέρειν, i. e. the body, [Refs]future of πάσχω, perfect πείσονθα, Lithuanian kenčiù 'suffer', pa-kantà 'patience'; πενθ- is reduced to πṇθ- (παθ-) in αἰνο-παθής, etc.)
πένθος
penthos
strengthened from the alternate of 3958; grief:--mourning, sorrow.
see GREEK for 3958
πένθος, ους, τό
n.n.
mourning, sorrow
πένθος penthos 5x
mourning, sorrow, sadness, grief, Jas. 4:9
πένθος πένφος, ος, εος, τό, grief, sadness, sorrow, Hom., etc.; τινός for one, Od.:—esp. of the outward signs of grief, mourning for the dead, Hom., etc.; π. ποιήσασθαι to make a public mourning, Hdt.
a misfortune, Hdt., Pind.
of persons, a misery, Soph.
Related to πάθος, as βένθος to βάθος.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
morn'-ing.
See BURIAL; GRIEF.
One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12) Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2;
The Hebrews, at the death of their friends and relations, made striking demonstrations of grief and mourning. They wept, tore their clothes, smote their breasts, threw dust upon their heads, Jos 7:6, and lay upon the ground, went barefooted, pulled their hair and beards, or cut them, Ezr 9:3 Isa 15:2, and made incisions on their breasts, or tore them with their nails, Le 19:28 21:5 Jer 16:6 48:37. The time of mourning was commonly seven days, 1Sa 31:11-13; but it was lengthened or shortened according to circumstances,
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 25 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑβδομήκοντα γὰρ ἡμέραις καταριθμεῖται παρ’ αὐτοῖς τὸ πένθος
Θέρρου δὲ μισήσαντος τὴν Χαλδαίαν διὰ τὸ Ἀράνου πένθος μετοικίζονται πάντες εἰς Χαρρὰν τῆς Μεσοποταμίας, ὅπου καὶ Θέρρον τελευτήσαντα θάπτουσιν ἔτη βιώσαντα πέντε καὶ διακόσια·
Ἡλιόδωρος Ἀνουβᾶι τῶι ἀδελφῶι χαίρειν. τὸ πένθος μοι ἑκάστης ἡμέρας προβιβάζω. ἔτι γὰρ οὐδεὶς ὧν ἔχρη κομίσαι ὑμῖν ἐπιστολὰς χωρὶς τοῦ
ἡ δεῖνα … συνεργοὺς λαβοῦσα τοὺς ἐν τῇ οἰκίᾳ τῆς Κολλαύθιος … μηδὲ τὸ πένθος μηδὲ ξυρήσασα αὑτὴν … ἔλυσαν τὰς σφραγῖδας μετὰ Παχομ … Σενψη … … α
διὰ δὲ τὸ ἀπογεγενῆσθαι τὴν τούτου θυγατέρα ἐπέσχηκε τῶι ἔργωι, ἕως ἂν ἀποθῆται τὸ πένθος, πρὸς καὶ τὸν κουφισμὸν τῶν δημοσίων ἔργων. παρακαλῶ σε οὖν, κύριε, ἐπιτρέψαι μοι πρὸς
Verb-2APM-3S — Verb · second aorist · passive · imperative · third person · singularsecond aorist passive imperative — a completed action, viewed as a whole.
V-2APM-3S Part of Speech: Verb Tense: second Aorist Voice: Passive Mood: iMperative Person: third Number: Singular
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
χαρά (chara) means joy or delight, derived from the verb χαίρω (to rejoice). It appears frequently in the New Testament, often contrasting with sorrow or sadness. Notable references include Luke 1:14 and Philippians 1:25. The word encompasses both the feeling of joy and its causes, such as faith or good news.
χαρά, -ᾶς, ἡ
(< χαίρω),
[in LXX for שִׂמְחָה, שָׂשׂוֹן, etc. ;]
joy, delight: Lk 1:14 15:7, 10, Jo 15:11 16:22, 24 17:13, Ac 8:8, II Co 1:24 7:13 8:2, Ga 5:22, Col 1:11, Phl 2:2, I Jo 1:4, II Jo 12; opp. to κατήφεια, Ja 4:9; to λύπη, Jo 16:20; χ. τῆς πίστεως, Phl 1:25; ἀγαλλιᾶσθαι (χαίρειν, q.v.), χαρᾷ, Jo 3:29, I Pe 1:8; χ. ἔχειν, Phm 7; πληροῦν (-οῦσθαι) χαρᾶς, Ac 13:52, Ro 15:13, II Ti 1:4; ποιεῖν χ. μεγάλην, Ac 15:3; ἀπὸ τῆς χ., Mt…
χαρά, -as, ἡ, (χαίρω), fr. Aeschyl. and Soph. down, Sept. for ANDY and ww, joy, gladness ; ΤΠ 1] "τ σὲ 14; χν. 7,10; Jn. χν. 11; xvi. 22, 24; xvii. 18; Acts viii. 8; 2 Co. vii. 13; viii. 2; Gal. v. 22; Col.i.11; Phil. ii 2; 1Jn.i.4; 2Jn.12; opp. ἴο κατήφεια, Jas. iv.9; opp. to λύπη, Jn. xvi. 20; 2 Co. ii.3; Heb. xii.11; ὑμῶν, 1. 6. the joy received from you, 2 Co. i. 24 (opp. to the ‘sorrow’ which Paul on returning to Corinth would both experience and give, ii. 1-3) ; χαρὰ τῆς πίστεως, springing from faith, Phil. i. 25 ; χαίρειν χαρὰν pey- Mt. ii. 10 [W. § 32, 2; B.131, 5]; ἀγαλλιᾶσθαι χαρᾷ, 1 Pet. i. 8; χαρὰν [Rec." χάριν] πολλὴν ἔχειν ἐπί with a dat. of the thing, Philem. 7; πληροῦν τινα χαρᾶς, Ro. xv. 13; πληροῦσθαι χαρᾶς, Acts xiii. 52; 2 Tim. i. 4; ποιεῖν τινε χαρὰν μεγάλην, Acts xv. 33; ἀπὸ τῆς χαρᾶς. for joy, Mt. xiii. 44; Lk. xxiv. 41; Acts xii. 14; ἐν χαρᾷ (ἔρχεσθαι), Ro. xv.…
Read the full entry →χαρά, “joy”: BGU IV. 11415 (B.c. 14) μετὰ] πολλῇς [χ]αρᾶς, P Fay 20! (iii/iv A.D.) an edict, perhaps of the Emperor Julian (see Avchiv ii. p. 169) which begins—8[rrw]s μὴ διὰ τὸ τῆς χαρᾶς TH[s] ἑαυτῶν δήλωσιν ποιήσασθαι ε. . . νην ἐπ᾽ ἐμοὶ παρελθόντι ἐπὶ τὴν ἀρχὴν . . ., ‘lest for the sake . οὗ making a manifestation of their joy at my accession to empire . . .” (Edd.), P Iand I. 1318 (iv/a.p.) ἵνα μετὰ χαρᾶς σε ἀπολάβωμεν (cf. Mt 1339), and the inscr. Preisigke 991° (A.D. 290) μετὰ πάσης χαρᾶς Kal ἱλαρίας. In the Christian P Oxy VIII. 1162° Λέων πρεσβύτερος τοῖς πρεσβυτὶ ἔϊροις καὶ διακώνοις ἀ[γ]απητοῖ!ς] ἀδελφοῖς ἐν κ(υρίγῳ θ(ε)ῷ χαρᾷ χα[ί]ρειν, ‘‘ Leon, presbyter, to the presbyters and deacons, beloved brothers in the Lord God, fullness of joy ”’(Ed.), we have an ex. of the cogn. dat., as in Jn 355: for a corresponding usage in the LXX, cf. Thackeray Gr. i. p. 48 ff. Χαρά is common…
Read the full entry →χαρά (chara) — joy.
χᾰρά, ἡ:
(χαίρω):— joy, delight, first in [Refs 7th c.BC+] of a hungry man, [Refs 4th c.BC+]; with genitive objecti, joy in or at a thing, μελέων [Refs 5th c.BC+]; πρὸς χαρὰν λόγων in accordance with joyous tidings, [Refs 5th c.BC+]; κέρτομος θεοῦ χ. a joy sent by some mocking god, [Refs 5th c.BC+]; λέγεις μοι χαράν wishest me joy, [NT+5th c.BC+]with joy, [LXX+5th c.BC+]; χαρᾶς ὕπο [Refs 5th c.BC+]; opposed to λύπη, [Refs 2nd c.AD+]
II. in concrete sense, a joy, of persons, χ. μου [NT]
χαρά
chara
from 5463; cheerfulness, i.e. calm delight:--gladness, X greatly, (X
be exceeding) joy(-ful, -fully, -fulness, -ous).
see GREEK for 5463
χαρά, ᾶς, ἡ
n.f.
joy, gladness
χαρά chara 59x
joy, gladness, rejoicing, Mt. 2:10; 13:20, 44; 28:8; meton, joy, cause of joy, occasion of rejoicing, Lk. 2:10; Phil. 4:1; 1 Thess. 2:19, 20; bliss, Mt. 25:21, 23
χαρά χα^ρά, ἡ, χαίρω joy, delight, Trag., etc.;—but c. gen. objecti, joy in or at a thing, Eur.; κέρτομος θεοῦ χ. a joy sent by some god to grieve my heart, id. Eur.:— χαρᾷ with joy, Aesch.; so, χαρᾶς ὕπο id. Aesch.; σὺν χαρᾷ Soph.
a joy, of persons, NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
59 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 59 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 20 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.
ἀρετῇ δὲ ἁρμόττον εἰρήνη καὶ εὐπάθεια καὶ χαρά, ἐν οἷς τὸ τρυφᾶν ὡς ἀληθῶς ἐστι.
ποιήσαντος δὲ τοῦ οἰκέτου τὰ ἐντεταλμένα μεθʼ ἡμέραν οὐδὲν τούτων εἰδότες οἱ τοῦ Ἰακώβου παῖδες ἀπῄεσαν ἀπειληφότες τὸν Σεμεῶνα καὶ διπλῆν χαρὰν χαίροντες ἐπί τε τούτῳ κἀπὶ τῷ Βενιαμὶν ἀποκομίζειν τῷ πατρί, καθὼς ὑπέσχοντο.
χαρὰν γὰρ καὶ ἀγαλλίασιν ἡμῖν παρέξετε, ἐὰν ὑπήκοοι γενόμενοι τοῖς ὑφ̓ ἡμῶν γεγραμμένοις διὰ τοῦ ἁγίου πνεύματος ἐκκόψητε τὴν ἀθέμιτον τοῦ ζήλους ὑμῶν ὀργὴν κατὰ τὴν ἔντευξιν.
κόλλημα Πρωτάρχῳ τῷ ἐπὶ τοῦ κριτηρίου παρὰ Χαρᾶς τῆς Μενελάου μετὰ κυρίου Ἀκουσιλάου τοῦ Ἐλυρίου καὶ παρὰ Νικαρίου τῆς Πτολεμαίου Περσίνης μετὰ
ἐπιστολὴν μόνην η … διεστάμεθα ἀφʼ ὡς ἀπα … ων. διὸ καὶ μετὰ πολλῆς χαρᾶς κατέσχον αὐτοὺς … … δὲ τούτους καὶ τὰ δέοντα … … ου ποιεῖν κατανθρωπίζεται.
ἐποίησα, ἵνα μὴ ἐπιγραφήν σοι παραλίπῃς διὰ ἐμέ. ἔρρωσο ἄδελφε τιμιώτατε πανοικί … εδη χαράν Παχὼν θ ἔτους ἐν … υ Τραιανοῦ Καίσαρος τοῦ κυρίου
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 κατήφεια (katēpheia) means dejection or gloom, stemming from the root of a word meaning downcast. It is used in the New Testament in James 4:9, where it conveys a sense of sorrow or heaviness. Various lexicons note its implications of shame and a downcast countenance, with some suggesting it should be translated as 'gloominess' rather than 'heaviness'.
* κατήφεια, -ας, ἡ
(< κατηφής, downcast, Wi 17:4*),
dejection: Ja 4:9.†
κατήφεια, -as, 7, (fr. κατηφής, of ἃ downcast look; and this fr. κατά, and τὰ φάη the eyes; Etym. Maen. [496, 53] κατήφεια: ἀπὸ τοῦ κάτω τὰ φάη βάλλειν τοὺς ὀνειδιζομένους ἢ λυπουμένους ; because, as Plut. de dysopia [al. de vitioso pudore (528 e.)] 6. 1 says, it is λύπη κάτω βλέπειν ποιovaa), prop. a downcast look expressive of sorrow; hence shame, dejection, gloom, [A. V. heaviness]: Jas. iv. 9. (Hom. 1]. 3, 51; 16, 498 ete.; Thue. 7, 75; Joseph. antt. 13,16, 1; Plut. Cor. 20; [Pelop. 33, 3, and often; Dion. Hal., Char., etc.]; often in Philo.)
κατήφεια. In P Oxy ΠῚ. 471° (ii/a.p.) τί οὖν ὁ κατηφὴς σὺ καὶ ὑπεραύ[σ]τηρος οὐκ ἐκώλυες ; the context suggests that κατηφής = ‘with eyes cast down for shame,” and the same reference to the outward expression of the countenance underlies the only occurrence of the subst. in the NT, Jas 4°, where it should be rendered ‘‘gloominess” rather than “heaviness’’ (AV, RV). See also the citations in Field Notes, p. 238, e.g. Charit. Aphrod. vi. 8: πρὸς δὲ τὴν φήμην κατήφεια πᾶσαν ἔσχε Βαβυλῶνα (these tidings cast a gloom over the whole city).
κατήφεια (katēpheia) — gloominess.
κατήφ-εια,
Ionic dialect and Epic dialect κατηφ-είη, ἡ, (κατηφής) dejection (λύπη κάτω βλέπειν ποιοῦσα [Refs 8th c.BC+]; opposed to χαρά, [NT+3rd c.BC+]
κατήφεια
katepheia
from a compound of 2596 and perhaps a derivative of the base of 5316
(meaning downcast in look); demureness, i.e. (by implication)
sadness:--heaviness.
see GREEK for 2596
see GREEK for 5316
κατήφεια, ας, ἡ
n.f.
a downcast countenance, gloom, dejection
κατήφεια katēpheia 1x
dejection, sorrow, Jas. 4:9*
κατήφεια κατηφής dejection, sorrow, shame, Il., Thuc.
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
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ὡς δ’ ἧκον οἱ ἐν τέλει τῶν κατὰ τὴν χώραν συναλγήσοντες, ἰδόντες οὐδὲν τῶν ἐν ἔθει παρ’ αὐτοῖς γινομένων ἐπὶ τοῖς πενθοῦσιν, οὐκ ὀλόφυρσιν, οὐ θρῆνον, οὐ κοπετόν, οὐκ ἀνδρῶν, οὐ γυναικῶν, ἀλλὰ τῆς συμπάσης οἰκίας εὐσταθῆ καὶ νηφάλιον κατήφειαν,…
κατήφεια δὲ πάντας εἶχε πρὸς τοὺς Ῥουβήλου λόγους καὶ τῶν πραγμάτων μετάμελος, ὥσπερ οὖν καὶ τῶν ταῦτα ψηφισαμένων, ἐφʼ οἷς δίκαιον ἔκρινον τὸν θεὸν κολαζόμενοι.