John 10:9 — Word Study
N1904ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
BSAI myselfegō ameimi▸ theho door;thura [door, entrance to salvation] throughdia Meegō ifean anyonetis shall enter in,eiserchomai▸ [comes in, passes through] he will be savedsōzō▸ [rescued, delivered from harm] andkai he will go ineiserchomai▸ [enter, have access] andkai will go outexerchomai▸ [exit, have freedom] andkai pasturenomē [food, nourishment, spiritual sustenance] will find.ehuriskō▸ [discover, meet with]
| Greek | English | Parsing |
|---|---|---|
| ἐγώ | I myself | Personal pronoun, first person, nominative |
| εἰμι | am | Verb, present, active |
| ἡ | the | Article, nominative, singular |
| θύρα· | door; | Noun, nominative, singular |
| δι᾽ | through | Preposition |
| ἐμοῦ | Me | Personal pronoun, first person, genitive |
| ἐάν | if | Conditional particle |
| τις | anyone | Indefinite pronoun, nominative, singular |
| εἰσέλθῃ, | shall enter in, | Verb, second aorist, active |
| σωθήσεται | he will be saved | Verb, future, passive |
| καὶ | and | Conjunction |
| εἰσελεύσεται | he will go in | Verb, future, middle deponent |
| καὶ | and | Conjunction |
| ἐξελεύσεται | will go out | Verb, future, middle deponent |
| καὶ | and | Conjunction |
| νομὴν | pasture | Noun, accusative, singular |
| εὑρήσει. | will find. | Verb, future, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am the gate. If anyone enters through Me, he will be saved. He will come in and go out and find pasture. |
| KJV | I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. |
| ASV | I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture. |
| YLT | I am the door, through me if any one may come in, he shall be saved, and he shall come in, and go out, and find pasture. |
| WEB | I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture. |
| BBE | I am the door: if any man goes in through me he will have salvation, and will go in and go out, and will get food. |
Where they part company is θύρα — see How Translations Differ.
The sentence structure is straightforward, with a main clause followed by conditional and result clauses that elaborate on the implications of Jesus being the gate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐγώ
verbεἰμί
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — John 10:9
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 — Jesus as the Good Shepherdgenerated
John 10:9 presents Jesus declaring Himself as the gate for the sheep, emphasizing that true safety and sustenance come through Him. This declaration is part of a larger teaching where Jesus contrasts Himself with thieves and robbers, highlighting His role as the protector and provider for His followers. The surrounding verses further elaborate on the relationship between the shepherd and the sheep, illustrating the intimate care Jesus has for those who follow Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 10:1–7 | “Truly, truly, I tell you, whoever does not enter the sheepfold by the gate, but climbs in some other way, is a thief and a robber. |
| 2 | John 14:6 | Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me. |
| 3 | Romans 5:1–2 | Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, |
| 4 | Ephesians 2:18 | For through Him we both have access to the Father by one Spirit. |
| 5 | Hebrews 10:19–22 | Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — θύρα, thuragenerated
θύρα is a noun meaning 'door' or 'gate,' and it can refer to both a literal entrance and a metaphorical one, as in access to salvation. It is used in various contexts throughout the New Testament, indicating both physical and spiritual entry points.
In this verse, Jesus uses θύρα to signify that He is the sole access point to salvation and spiritual nourishment, underscoring the necessity of entering through Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I am the gate.' Other translations like the KJV and ASV use 'door,' while the BSB uses 'gate' to convey the same meaning.
Where the translations differ is primarily in the rendering of θύρα as 'door' or 'gate.' The BSB, FBV, and MSB prefer 'gate,' while others like the KJV and ASV choose 'door.'
Sentence Structuregenerated
The main clause is introduced by the finite verb εἰμι, am, which serves as the linking verb connecting the subject ἐγώ to the complement θύρα. The structure is straightforward, with additional clauses elaborating on the conditions and outcomes of entering through the gate.
The verse contains several clauses that describe the actions of entering, being saved, and finding pasture, all of which are linked to the central declaration of Jesus as the gate.
Septuagint Backgroundgenerated
θύρα appears in the Septuagint as a translation for Hebrew words denoting openings or entrances, such as פֶּ֫תַח (opening, doorway). This connection emphasizes the concept of access, which is crucial in understanding Jesus' role as the gate.
The use of θύρα in this context aligns with its biblical significance as a means of entry, reinforcing the idea that Jesus is the necessary passage to spiritual sustenance.
In plain words — the whole versegenerated
John 10:9 shows Jesus saying He is the gate. Anyone who enters through Him will be saved and will find nourishment. This means that Jesus is the way to safety and spiritual sustenance.
Frequently Asked Questionsgenerated
Jesus being the gate signifies that He is the only way to salvation and access to God.
Entering through Jesus involves faith in Him as the Savior and following His teachings.
Finding pasture refers to receiving spiritual nourishment and fulfillment in life through Jesus.
The gate represents the exclusive access to safety and provision that Jesus offers to His followers.
Reflection Questionsgenerated
- What does it mean for me to enter through Jesus as the gate in my daily life?
- How can I experience the nourishment that Jesus offers as my shepherd?
- In what ways have I seen Jesus protect and provide for me?
- What does it look like to share the message of Jesus as the gate with others?
The early church on this verse — how the Fathers read it
The early church fathers comment on Jesus as the gate, emphasizing His role in salvation and access to God. Their writings reflect on the necessity of Christ for entering into the divine presence.
[Christ] is the door of the Father through which Abraham and Isaac and Jacob and the prophets, the apostles and the church all enter. All these enter into the unity of God.
Ignatius of Antioch argues that Christ is the door through which all believers enter into unity with God.
Early Church Fathers on John 10 →That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth,
Cyprian emphasizes that no one can reach God the Father except through Jesus, reinforcing the exclusive role of Christ in salvation.
Early Church Fathers on John 10 →That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father,
Cyprian reiterates that access to the Father is only through Jesus, highlighting the importance of faith in Him.
Early Church Fathers on John 10 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 10:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am the door,.... Of the sheep, as before, see John 10:7. The Ethiopic version reads, "I am the true door of the sheep"; which is repeated for further confirmation, and for the sake of introducing
Read John Gill on John 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
Read Robert Jamieson on John 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur Saviour here lets us know, that he meant by the door, in the former verse, the door of salvation; the way by which every man must enter into life that findeth life; not the door only by which every true pastor must enter into the church, but by which every soul that shall be saved must enter into heaven; which is the doctrine which he before taught, ,18,36. And he, who so believeth in me, shall be so guided, and governed, and taught, that he shall be secure, and want nothing for the management of his whole conversation in the world. Under the notion of pasture here, are signified all good things that the soul can stand in need of: it is much the same promise with that , He that cometh…
Read Matthew Poole on John 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. Ver. 9. And shall go in and out, &c.] That is, shall live securely, and be fed daily and daintily, as David shows, Psalms 23:1-6, where he sweetly strikes upon the whole string through the whole hymn.
Read John Trapp on John 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) By me if any man enter in.—He returns to the thought of the door, through which every true shepherd must himself enter the fold. The thought is parallel to that of the “strait gate” and “narrow way,” in Matthew 7:13-14, and with St. Paul’s thought in Romans 5:2, and Ephesians 2:18. No one can really enter the fold and become a shepherd of the flock who does not seek to do so through the character and life and death of Christ—i.e., to devote himself in entire self-sacrifice to the sheep whom he seeks to lead; to live in unfailing prayer to and communion with God, whose the sheep are; to find for himself as for them “the access through Christ Jesus by one Spirit unto the Father.” We may…
Read Charles John Ellicott on John 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. I am the door: by me if any man enter, c.] Those who come for salvation to God, through Christ, shall obtain it: he shall be saved-he shall have his sins blotted out, his soul purified, and himself preserved unto eternal life. This the scribes and Pharisees could neither promise nor impart. Go in and out] This phrase, in the style of the Hebrews, points out all the actions of a man's life, and the liberty he has of acting, or not acting. A good shepherd conducts his flock to the fields where good pasturage is to be found watches over them while there, and brings them back again and secures them in the fold. So he that is taught and called of God feeds the flock of Christ with those…
Read AdamClarke on John 10 →CambridgeThe Cambridge Bible for Schools and Colleges9. by me] Placed first for emphasis; ‘through Me and in no other way.’ The main point is iterated again and again, each time with great simplicity, and yet most emphatically. “The simplicity, the directness, the particularity, the emphasis of S. John’s style give his writings a marvellous power, which is not perhaps felt at first. Yet his words seem to hang about the reader till he is forced to remember them. Each great truth sounds like the burden of a strain, ever falling upon the ear with a calm persistency which secures attention.” Westcott, Introduction to the Study of the Gospels, p. 250.he shall be saved] These words and ‘shall find pasture’ seem to shew that this verse does not…
Read Cambridge on John 10 →Albert Barnes1798–1870Barnes' Notes on the BibleBy me - By my instruction and merits. Shall be saved - See John 5:24. Shall go in and out ... - This is language applied, commonly to flocks.
Read Albert Barnes on John 10 →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
I am the gate. If anyone enters through Me, he will be saved. He will come in and go out and find pasture.
I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture.
I am the gate. If anyone enters through Me, he will be saved. He will come in and go out and find pasture.
I am the door. If anyone enters through me, he will be saved, and will come in and go out, and find pasture.
Tyndale line
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture.
I am the door: by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture.
I am the door: by me if any man shall enter he shall be saved, and shall go in and out, and find pasture.
I am that doore: by me if any man enter in, he shall be saued, and shall go in, and go out, and finde pasture.
Strictly literal
I am the door: if any one enter in by me, he shall be saved, and shall go in and shall go out and shall find pasture.
I am the door, through me if any one may come in, he shall be saved, and he shall come in, and go out, and find pasture.
I AM the door, if anyone may come in through Me, he will be saved, and he will come in, and go out, and find pasture.
I am the gate. If anyone enters in through me, he will be saved; he will go in and out and will find pasture.
From the Latin
I am the door. By me, if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures.
Simplified
I am the gate. Anyone who comes in through me will be healed. They will be able to come and go, and find the food they need.
I am the door: if any man goes in through me he will have salvation, and will go in and go out, and will get food.
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.
Ego sum ostium. Per me si quis introierit, salvabitur : et ingredietur, et egredietur, et pascua inveniet.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢܐ ܐܢܐ ܬܪܥܐ ܘܒܝ ܐܢ ܐܢܫ ܢܥܘܠ ܢܚܐ ܘܢܥܘܠ ܘܢܦܘܩ ܘܪܥܝܐ ܢܫܟܚ
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.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
The standard critical text of the New Testament.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
The previous edition, still widely cited.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
The Society of Biblical Literature edition, freely licensed.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
The edition that turned scholarship toward the earliest manuscripts.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
An independent critical text built from the oldest witnesses then known.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
A recent critical edition following documentary evidence closely.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
The reading of the majority of surviving manuscripts.
ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in John 10:9
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.
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The 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
θύρα (i.e., *thura*) means 'door' or 'gate' and can refer to both literal and metaphorical openings. It appears in various contexts in the New Testament, such as the door of a house (Matthew 6:6) and metaphorically as an opportunity (Acts 14:27). The word is derived from a primary root and is used in both classical and biblical Greek, often to signify access or entrance.
θύρα, -ας, ἡ,
[in LXX chiefly for פֶּתַח, also for דַּל, דֶּלֶת, etc.;]
a door: κλείειν (ἀποκ-) τὴν θ., Mt 6:6, Lk 13:25; pass., Mt 25:10, Lk 11:7, Jo 20:19, 26, Ac 21:30; ἀνοίγειν, Ac 5:19; pass., Ac 16:26, 27; κρούειν, Ac 12:13; διὰ τῆς θ., Jo 10:1, 2; πρὸς τὴν θ., Mk 1:33 11:4 (WH om. τήν), Ac 3:2; τὰ πρὸς τὴν θ., the space by…
Read the full entry →θύρα, -as, ἡ, (fr. θύω to rush in, prop. that through which a rush is made; hence Germ. Thiir [Eng. door ; Curtius § 8197), [fr. Hom. down], Sept. for ΠῚ and na, sometimes also for 1j:w; α (house) door; [in plur. i. q. Lat. fores, folding doors; ef. W. 176 (166); B. 24 (21); ef. πύλη]; a. prop.: κλείειν etc. τὴν 6., Mt. vi. 3; LK. xiii. 25; pass., Mt. xxv. 10; Lk. xi. 7; Jn. xx. 19, 26; Acts xxi. 30; ἀνοίγειν, Acts y. 19; pass. Acts xvi. 26 sq.; κρούειν, Acts xii. 13; διὰ τῆς 6. Jn. x. 1 54. ; πρὸς τὴν θ., Mk. i. 33; xi. 4 [Tr WHom. τήν; cf. W. 123 (116)]; Acts ili. 2; τὰ πρὸς τὴν 6. the vestibule [so B. § 125, 9; al. the space or parts at (near) the door], Mk. li. 2; πρὸς τῇ 6. Jn. xviii. 16; ἐπὶ τῇ 6. Acts v. 9; πρὸ τῆς 6. Acts xii. 6; ἐπὶ τῶν θυρῶν, Acts v. 23 [RG πρό]. Ὁ. θύρα is used of any opening like a door, an entrance, way or passage into: ἡ θ. τοῦ μνημείου, of the tomb, Mt.…
Read the full entry →θύρα. For this common noun see P Petr II. το(2}}} (c. mid. iii/B.C.) γενομένου pov πρὸς τῆι θύραι τοῦ στρατηγίου, ‘‘when I had reached the door of the strategus’ office” (Ed.), P Ryl IL. 127% (A.p. 29) κοιμωμένου μου ἐπὶ τῆς θύρας οὗ καταγείνομαι οἴκου, ‘‘as I was sleeping at the door of the house which I inhabit” (Edd.), BGU II. 59778 (a.p. 75) μὴ ἀφέτωσαν τὴν θύραν, ἡνίκα κλιστὴ (1 κλειστὴ) ἦν. In P Petr II. 13(16)!8 (B.c. 258-3) ἀρθήτωσαν αἱ θύραι, the reference is to the raising of the sluice-gates of the canals: cf. τό. IIT. 44(3)8 ἀνοιχθήτω οὖν ἡ θύρα. In leases the restoration of existing doors and keys is frequently laid down as a condition, perhaps because doors were often detachable and might readily come to harm, e.g. P Oxy III. 50233 (A.D. 164) where the tenant is to deliver up certain buildings --αθαρὰ ἀπὸ κοπρίων Kal ds παρείληφεν θύρας καὶ κλεῖς πάντων τῶν τόπων, ‘free…
Read the full entry →θύρα (thura) — door.
θύρα [ῠ],
Ionic dialect θύρη, ἡ, Ionic dialect genitive plural θυρέων [Refs 7th c.BC+]:— door, [Refs 8th c.BC+]: frequently in plural of double or folding doors, θ. δικλίδες [Refs 8th c.BC+]; ἡ δεξιὰ θ. the right valve, [Refs]; θ. μονόθυρος [Refs]; θύραι λίθιναι (including the framework) [Refs]; θύραι αὔλειαι, see at {αὔλειο; ἡ θ. ἡ εἰς τὸν κῆπον φέρονσα} [Refs 4th c.BC+]; rarely for πύλαι, gates, [Refs 1st c.AD+]; of the carceres in the Roman circus, barriers, [Refs 5th c.BC+]; τὴν θ. βαλανοῦν, μοχλοῦν, bar the door, [Refs 5th c.BC+]; θύραν κόπτειν, πατάσσειν, κρούειν, knock, rap at the door, [Refs 5th c.BC+]; ἀράττειν, ἐπαράξαι, [Refs 5th c.BC+]; τὴν θ. ἀνοιγνύναι open it, see at {ἀνοίγνυμ; ὦσαι} push it open, [Refs 5th c.BC+]; μικρὸν ἐνδοῦναι open it a little, [Refs 8th c.BC+]; ἐπί or παρὰ Πριάμοιο θύρῃσι at Priam's door, i.e. before his dwelling…
Read the full entry →θύρα
thura
apparently a primary word (compare "door"); a portal or entrance (the
opening or the closure, literally or figuratively):--door, gate.
θύρα, ας, ἡ
n.f.
a door, opportunity
θύρα thura 39x
a door, gate, Mt. 6:6; Mk. 1:33; an entrance, Mt. 27:60; in NT met. an opening, occasion, opportunity, Acts 14:27; 1 Cor. 16:9; meton. a medium or means of entrance, Jn. 10:7, 9
θύρα a door, Hom., mostly in pl. double or folding doors, in full δικλίδες θύραι Od.: θύρην ἐπιτιθέναι, to put to the door, opp. to ἀνακλίνειν, Il.; so, τὴν θ. προστιθέναι Hdt.; ἐπισπάσαι Xen.; θύραν κόπτειν, πατάσσειν, κρούειν, Lat. januam pulsare, to knock, rap at the door, Ar., Plat.; metaph., ἐπὶ ταῖς θύραις at the door, i. e. close at hand, Xen.
from the Eastern custom of receiving petitions at the gate αἱ τοῦ βασιλέως θύραι became a phrase, βασιλέως θύραις παιδεύονται are educated at court, id. Xen.; αἱ ἐπὶ τὰς θύρας φοιτήσεις dangling after the court, id. Xen.
proverb., γλώσσῃ θύραι οὐκ ἐπίκεινται (cf. ἀθυρόστομος) Theogn.; ἐπὶ θύραις τὴν ὑδρίαν to break the pitcher at the very door, = "there's many…
Read the full entry →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
dor: Most commonly the rendering of Hebrew pethach, "doorway," deleth, "door" proper (the two distinguished in Ge 19:6), or of Greek thura, which represents both meanings. The door proper was usually of wood, frequently sheeted with metal, sometimes of one slab of stone, as shown in excavations in the Hauran. It turned on pivots (the "hinges" of Pr 26:14) working in sockets above and below, and was provided with a bolt (2Sa 13:17) or with lock and key (Jud 3:23). The doorway was enclosed by the stone threshold (1Ki 14:17), the two doorposts on either side, and the lintel above (
→ Posts of, sprinkled with the blood of the paschal lamb Ex 12:22
→ The law to be written on De 11:20
→ Hinges for Pr 26:14
→ Made of gold 1Ki 7:50
→ Doors of the temple made of two leaves, cherubim and flowers carved upon, covered with gold 1Ki 6:31-35
40 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 39 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 108 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δὲ πρόσταξις διὰ τῶν τῆς στρατιᾶς γραμματέων γίνεται, ὅταν ὁ πόλεμος ἐγγὺς καὶ ἐπὶ θύραις ὢν ἤδη τυγχάνῃ·
Ταῦτα τοῦ θεοῦ κρίναντος περὶ τῶν Σοδομιτῶν Ἅβραμος θεασάμενος τρεῖς ἀγγέλους, ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ Μαμβρῆ παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό τε καὶ παρʼ αὐτῷ καταχθέντας παρεκάλει ξενίας μεταλαβεῖν.
ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, αἱ ἐντολαὶ τῆς διδαχῆς, αὐτὸς ἐν ἡμῖν προφητεύων, αὐτὸς ἐν ἡμῖν κατοικῶν, τοὺς τῷ θανάτῳ δεδουλωμένους ἀνοίγων ἡμῖν τὴν θύραν τοῦ ναοῦ, ὅ ἐστιν στόμα, μετάνοιαν…
καὶ τόκους, καὶ Ἥρωνα τόν ποτε ἡγούμενον τόκους ἐτῶν β δραχμὰς ρκ. καὶ τὰς θύρας ἐπιστησάτωσαν οἱ τέκτονες· πέμπω δέ σοι τὰ σχοινία. τὰς δὲ ὠλένας τοῦ ἐλαιουργίου διπλᾶς
Σερήνῳ Ἡρᾶτος καὶ Παψάιτι Ἰγνατίου καὶ μετόχοις πράκτορσιν ἀργυρικῶν κώμης Φιλαδελφίας Ἀντᾶς οὐετρανὸς ὑπὲρ θυρῶν καὶ ναυβίου δραχμὰς εἴκοσι
σὲ τὸν Στοτοῆτιν. καὶ μετὰ τὸν χρόνον παραδώσω τὸ ἐλαιουργεῖον καθαρὸν σὺν ταῖς ἐνεστώσαις θύραις καὶ κλεισί, ἐὰν φαίνηται μισθῶσαι. Ἅρπαλος ὡς ἐτῶν μ οὐλὴ ἀντικνημίῳ δεξιῷ. ἔτους κβ
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 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 667 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
ἐάν is a conditional particle formed from εἰ (if) and ἄν. It indicates uncertainty or a hypothetical situation, often followed by the subjunctive mood. The New Testament uses it in various contexts, such as in Matthew 6:22 and Romans 2:25. It can also appear with other particles, enhancing its conditional meaning.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ c. ind. (Bl., §65, 4; cf. Jo 13:17, I Co 7:36), if haply, if;
c. subjc. (cl.);
ἐάν ; I. aconditional particle (derived fr. εἰ ἄν), which makes reference to time and to experience, introducing something future, but not determining, before the event, whether it is certainly to take place; if, in case, (Lat. si; Germ. wenn; im Fall, dass; falls; wofern); οἴ.» among others, Hermann ad Viger. p.832; Klotz ad Devar. ii. 2 p- 450 sqq.; W. 291 (273) sq. It is connected 1. with the Subjunctive, according to the regular usage of the more ancient and elegant classic writers. a. with the subjunc. Present: Mt. vi. 22 (ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, if it be the case, as to which I do not know, that thine eye etc.); ibid. 23; xvii. 20; Lk. x. 6; Jn. vii. 17; viii. 54 [RGL mrg.]; ix. 31; xi. 9,10; Acts v. 38; xiii. 41; Ro. ii. 25 sq.; 1 Co.ix.16; Gal. v. 2; 1 Tim. i. 8 [not Lehm.]; Heb. xiii. 23; 1 Jn. i. 9; ii. 3, 15 ete. Ὁ. with the subjunc. Aorist, corresponding to the Lat.…
Read the full entry →ἐάν (ean) — if.
ἐάν
(so early Attic Inscrr., as [Refs 4th c.BC+], also contraction ἤν and ἄν, see at {ἤν},{ἄν} (B) [ᾱ], which by crasis with καί become κἄν:—if haply, if, regularly followed by subjunctive: for its use and for examples, see at {εἰ} [Refs 5th c.BC+]
II. in Hellenistic and late Greek, ={ἄν} after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, [LXX+5th c.BC+]
ἐάν ἐάνπερ
ean
from 1487 and 302; a conditional particle; in case that, provided,
etc.; often used in connection with other particles to denote
indefiniteness or uncertainty:--before, but, except, (and) if, (if)
so, (what-, whither-)soever, though, when (-soever), whether (or), to
whom, (who-)so(-ever). See 3361.
see GREEK for 1487
see GREEK for 302
see GREEK for 3361
ἐάν
Cond.
if
ἐάν compounded of εἰ ἄν ἐα?ν contracts into ἤν and ἄν if haply, if, followed by subj. (whereas εἰ is foll. by ind. or opt.), epic εἴ κε, αἴ κε.
in NTest. ἐάν is used just like the adverb ἄν after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, ὅσος ἐάν, ὅστις ἐάν, ὅπου ἐάν, etc.
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
345 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 339 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 746 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος, μόνος ἀποθνησκέτω.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
δεδανεισμένος Πανᾶς Ἀγαθίνωι καὶ Πατῆτι τοῖς δανείζουσιν ἐν μηνὶ Ἐπεὶφ εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ
ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα
τοῦτο ἀποδότω ὁ δεδανεισμένος τῶι δανείζοντι ἐν μηνὶ Μεσορὴ λ τοῦ αὐτοῦ ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-NSM — Indefinite pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
X-NSM Part of Speech: indefinite pronoun Case: Nominative Number: Singular Gender: Masculine
542 occurrences in the New Testament, rendered 35 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 530 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word εἰσέρχομαι (*eiserchomai*) means to enter, either literally or figuratively. It is composed of the prefix εἰς (into) and the root ἔρχομαι (to come). This term is used in various contexts in the New Testament, including entering a house (Matthew 8:5) or the kingdom of God (Matthew 7:13). It can also refer to entering into states of being or experiences, such as hope or temptation.
εἰσ-έρχομαι,
[in LXX chiefly for בּוֹא ;]
to go in or into, enter: Mt 9:25, Lk 7:45, al.; seq. εἰς, Mt 10:12, Mk 2:1, al.; seq. διά (πύλης, θύρας, etc.), Mt 7:13, Jo 10:1, al.; ὑπὸ τ. στέγην, Mt 8:8; c. adv.: ὅπου, Mk 14:14, He 6:20; ὧδε, Mt 22:12; ἔσω, Mt 26:58; seq. πρός, c acc. pers., Mk…
Read the full entry →εἰσ-έρχομαι ; fut. εἰσελεύσομαι ; 2 aor. εἰσῆλθον, 2 pers. plur. εἰσήλθατε (Lk. xi. 52, but Rec. -@ere), impy. εἰσέλθατε (Mt. vii. 13 but R ἃ -θετε, [3d pers. sing. -θάτω Mk. xiii. 15, R G -θέτω]) ; see ἀπέρχομαι, init. ; pi. εἰσελήλυθα, 3 pers. plur. εἰσελήλυθαν (Jas. v. 4, for RG εἰσεληλύθασιν, see γίνομαι, init.); Sept. mostly for 8)3; to go or come into or in; to enter; 1. prop., of men and of animals: foll. by eis with specification of the place (cf. Win. De verb. comp. ete. Pt. ii. p. 12 sq-), as into a house, into a city, Mt. viii. 5; x. 12; Mk. ii. 1; xi. 11; Acts xxiii. 16, 33, and often. without specification of place, —when mention of it has already been made, as Mt. ix. 25; [Mk. vii. 25 Tdf.]; Lk. vii. 45; xiv. 23; xv. 28 ef. 25; xxiv.3; Actsi. 13; v. 7,10; x. 25; 1 Co. xiv. 23 sq. ; or it can be easily supplied from the context, as Lk. xiii. 24; xvii. 7; εἰς is also added…
Read the full entry →εἰσέρχομαι. With the use of εἰσέρχομαι in Lk 177 we may compare P Eleph 138 (B.c. 223-2) οὔπω εἰσελήλυθεν ἐξ ἀγροῦ. For other examples of this common verb, cf. P Ryl 11. 151° (A.D. 40) εἰσελθὼν εἰς τὴν ὑ[πάρ]χοί(υσαν) ἐν τῇ κώμῃ οἰκ[ίαν, P Oxy ID. 237% 17 (a.p. 186) τὸν μείζονα ἀγῶνα e[i]oeXevoerat, ‘he shall enter upon the more serious lawδι (Edd.), and P Tebt 11. 4188 (iii/A.D.) καλῶς ποιήσεις, ἀδελφέ, [ἐϊὰν εἰσέρχῃ ἐνεγκὼν μετὰ σεαυτοῦ τὴν γυναῖκά μου, ἔγραψα [γ]ὰρ αὐτῇ σὺν σοὶ εἰσελθεῖν, “you will do well, brother, to come up and bring my wife with you, for I have written to her to come with you’’ (Edd.). See also P Leid W¥-4! (ii/iii A.D.) Κύριε... . εἴσελθε καὶ ἐπάκουσόν por. On the use of the mid. εἰσέλθοιτο for the active in Phrygian sepulchral inscrr. see W. M. Ramsay Exp T xxvi. p.…
Read the full entry →εἰσέρχομαι (eiserchomai) — to enter.
εἰσέρχομαι,
future -ειεύσομαι: aorist -ήλῠθον, -ῆλθον: in Attic dialect, future is supplied by εἴσειμι, and imperfect by εἰσῄειν:— go in or into, enter, in [Refs 8th c.BC+]; ἄλσος, δόμους, [Refs 5th c.BC+]; εἰσῆλθ᾽ ἑκατόμβας invaded the hecatombs, [Refs 8th c.BC+]: but in Prose mostly with Preps., ἐς οἴκημα [Refs 5th c.BC+]; ἐς. ἐς τὰς σπονδάς come into the treaty, [Refs]; εἰς τὸν πόλεμον variant in [Refs 5th c.BC+]; εἰ. εἰς τοὺς ἐφήβους enter the ranks of the Ephebi, [Refs]; also εἰ. πρός τινα enter his house, visit him, [Refs]; of a doctor, pay a visit, [Refs 5th c.BC+]: absolutely, of money, etc., come in, προσόδους εἰσελθούσας [Refs]
Read the full entry →εἰσέρχομαι
eiserchomai
from 1519 and 2064; to enter (literally or figuratively):--X arise,
come (in, into), enter in(-to), go in (through).
see GREEK for 1519
see GREEK for 2064
εἰσέρχομαι
v.
I go in, come in, enter
εἰσέρχομαι eiserchomai 194x
to go or come in, enter, Mt. 7:13; 8:5, 8; spc. to enter by force, break in, Mk. 3:27; Acts 20:29; met. with εἰς κόσμον, to begin to exist, come into existence, Rom. 5:12; 2 Jn. 7; or, to make one’s appearance on earth, Heb. 10:5; to enter into or take possession of, Lk. 22:3; Jn. 13:27; to enter into, enjoy, partake of, Mt. 19:23, 24; to enter into any one’s labor, be his successor, Read the full entry →
εἰσέρχομαι fut. -ελεύσομαι aor2 -ήλυ^θον, -ῆλθον but attic fut. is supplied by εἴσειμι and imperf. by εἰσῄειν Dep.:— to go in or into, enter, c. acc., Il., etc.; in Prose, εἰς. εἰς . . , Xen., etc.; εἰς. εἰς τὰς σπονδάς to come into the treaty, Thuc.; εἰς. εἰς τοὺς ἐφήβους to enter the Ephebi, Xen.: of money, to come in, id. Xen.
of the chorus or of actors, to come upon the stage, to enter, Plat., Xen.:— to enter the lists, Soph.
as attic law-term, of the accuser, to come into court, Plat., Dem.
metaph., [μένος] ἄνδρας ἐσέρχεται courage enters into the men, Il.; Κροῖσον γέλως εἰσῆλθεalso c. dat., δέος εἰς. τινι Plat.:—also to come into one's mind, Hdt.; so, impers., εἰσῆλθε αὐτόν, c. inf., it comes into one's head that . . , id.…
Verb-2AAS-3S — Verb · second aorist · active · subjunctive · third person · singularsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Singular
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
194 occurrences in the New Testament, rendered 67 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 192 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 333 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.
διὸ καὶ Μωυσῆς φησιν ὅτι „οὐκ ἐάσει τὸν ὀλοθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι“ (Exod.
καὶ οἱ μὲν μηδὲ θύσαντες, οἱ δὲ ἡμιέργους τὰς θυσίας καταλιπόντες, πολλοὶ δʼ οὐδʼ ἀρχὴν εἰσελθεῖν εἰς τὸ ἱερὸν δυνηθέντες ἀπίασιν ὑπακούειν τοῖς Μωυσέος προστάγμασι μᾶλλον ἢ ποιεῖν τὰ κατὰ βούλησιν τὴν ἑαυτῶν προτιμῶντες, καὶ τὸν ἐλέγξοντα περὶ…
Ἰδού, τάδε λέγει κύριος ὁ θεός: Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.
τῆς Θεμίστου μερίδος. Ἡραῒς γυνὴ Ἡρακλᾶτος τοῦ Π … … τῶν ἀπὸ τῆς κώμης εἰσελθοῦσα εἰς τὴν ὑπάρχουσαν ἐν τῇ κώμῃ οἰκίαν καὶ συλλαβοῦσα τὴν θυγατέρα μου ἔδωκεν πληγὰς
r Θαυβᾶς Πομπηίωι τῶι πατρὶ χαίρειν. καλῶς ποιήσεις λαβὼν τὴν ἐπιστολήν μου ἐξαυτῆς εἰσελθὼν διὰ τὸ τὴν ταλαίπωρον θυγατέρα σου Ἑρεννίαν τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι
μερίδος στρατηγοῦ … … ος τὸ ὑπογεγραμμένον ε … ως ἐξ ἡμῶν ἄνδρες ι εἰσελθόντες εἰς τὸν κράτιστον πρὸς τῷ ἰδίῳ λόγῳ ἠξίουν ἐξετασθῆναι πότερον πραταὶ αἱ τάξεις εἰσὶν
σῴζω is a verb meaning 'to save' or 'to heal,' derived from a root meaning 'safe.' It encompasses a range of meanings from physical preservation to spiritual salvation, often appearing in contexts of rescue from danger or illness. In the New Testament, it is used to describe both physical healing and spiritual salvation, with references in Matthew, Mark, and Acts. Lexicons note its various applications, including saving from death and preserving from loss.
σώζω (on the more accurate σῴζω, v. WH, Intr., § 410; Bl., §3, 1-3),
[in LXX chiefly for ישׁע hi., also for מלט ni., נצל ni., etc. ;]
to save from peril, injury or suffering: Mt 8:25, Mk 13:20, Lk 23:35, al.; τ. ψυχήν, Mt 16:25, al.; seq. ἐκ, Jo 12:27, He 5:7, Ju 5; of healing, restoring to health: Mt 9:22, Mk 5:34, al. In NT, esp. of salvation from spiritual disease and death, in which sense it is "spoken of in Scripture as either (1) past, (2) present, or (3) future, according as redemption…
Read the full entry →σώζω [al. σῴζω (cf. WH. Intr. § 410; Meisterhans p. 87)]; fut. σώσω; 1 aor. ἔσωσα; pf. σέσωκα ; Pass., pres. σώζομαι; impf, ἐσωζόμην ; pf. 3 pers. sing. (Acts iv. 9) σέσωoracand (acc. to Tdf.) σέσωται (cf. Kiihner i. 912 ; [ Photius s. v.; Rutherford, New Phryn. p. 99; Veitch s. v.]) ; 1 aor.
σῴζω (for the t subscript see WH 2 277. 5 p. 314, Blass-Debrunner Gr, ὃ 26) is used like the English ‘‘save” with a variety of application, as the following miscellaneous exx. show—PSI IV. 40518 (iii/B.c.) ἀντιλαβοῦ αὐτῶν καθ᾽ ὁπόσον δύνηι els τὸ σώιζεσθαι αὐτούς, P Hib I. 777 (B.c. 249) συντετάγμεθα γὰρ. .. [τοῖς θε]οῖς [ra] ἱερὰ σωθήσεσθαι καθὰ Kal πρότερον, ‘‘for we have received instructions that the sacred revenues (?) are to be preserved for the gods as in former times,’ P Amh IT. 3532 (B.c. 132) ἐπεὶ οὖν σέσωσαι ἐν τῆι ἀρρωστίαι ὑπὸ τοῦ Σοκνοπαῖτος θεοῦ μεγάλου, ‘‘since, therefore, your life has been saved in sickness by the great god Socnopaeus,” P Tebt I. 561! (late ii/B.c.) σῶσαι ψυχὰς πολλάς (from famine), 76. II. 302° (A.D. 71-2) τινων βιβλίων σ]ωζομένω[ν ἐν τῷ ἱερῷ, “certain documents preserved at the temple,” BGU II. 4238 (ii/a.D.) (= Deissmann LAE*, p. 179) pov…
Read the full entry →σῴζω (sōzō) — to save.
σῴζω,
with ι wherever ζ follows ω, as σῴζω, [Refs 5th c.BC+], but otherwise without it, e.g. ἔσωσε [Refs 5th c.BC+]; but Didym. (and many Hellenistic and later Inscrr. and Papyri) rejected the ι everywhere, see [Refs 5th c.BC+]; σοζ[, i.e. σωζ[, occurs in [Refs]: future σώσω [Refs 5th c.BC+]; early Attic dialect σωῶ [Refs]perfect σέσωκα, also σέσῳκα, see. {ἀνασῴζω}:— middle, future σώσομαι [Refs 5th c.BC+]: aorist ἐσωσάμην [Refs 5th c.BC+]:—passive, future σωθήσομαι [Refs 5th c.BC+]: aorist ἐσώθην [Refs 5th c.BC+]: perfect σέσωσμαι [Refs 5th c.BC+]; said to be Attic dialect by [Refs 9th c.AD+]; διασεσῳμένους is found in [Refs 4th c.BC+]; later σέσῳσται [Refs 3rd c.BC+].--The foll. forms are found in [Refs 8th c.BC+]
Read the full entry →σῴζω
sozo
from a primary sos (contraction for obsolete saos, "safe"); to save,
i.e. deliver or protect (literally or figuratively):--heal, preserve,
save (self), do well, be (make) whole.
σῴζω
v.
I save, heal
σῴζω sōzō 106x
to save, rescue; to preserve safe and unharmed, Mark. 8:25; 10:22; 24:22; 27:40, 42, 49; 1 Tim. 2:15; σῴζειν εἰς, to bring safely to, 2 Tim. 4:18; to cure, heal, restore to health, Mt. 9:21, 22; Mk. 5:23, 28, 34; 6:56; to save, preserve from being lost, Mt. 16:25; Mk. 3:4; 8:35; σῴζειν ἀπό, to deliver from, set free from, Mt. 1:21; Jn. 12:27; Read the full entry →
σώζω σῶς to save, keep:
of persons, to save from death, keep alive, preserve, Hom., attic
of things, to keep safe, preserve, Hom.:—Mid. to keep or preserve for oneself, Soph., etc.
to keep, observe, maintain laws, etc., Trag.:—Pass., Thuc.
to keep in mind, remember, Eur., Plat.:—so in Mid., Soph., Plat.
with a sense of motion to a place, to bring one safe to, τὸν δ᾽ ἐσάωσεν ἐς ποταμοῦ προχοάς Od.; σω. τινὰ πρὸς ἤπειρον Aesch.:—in Pass. to come safe, escape to a place, ἐς οἶκον Hdt.; ἐπὶ θάλατταν Xen.
to carry off safe, rescue from danger, ἐκ πολέμου Il.; ἐκ θανάτοιο Od.; ἀπὸ στρατείας Aesch.:—c. gen., ἐχθρῶν σῶσαι χθόνα to rescue the land from enemies, Soph.; Pass., σωθῆναι κακῶν Eur.
Verb-FPI-3S — Verb · future · passive · indicative · third person · singularfuture passive indicative — an action still to come.
V-FPI-3S Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: third Number: Singular
109 occurrences in the New Testament, rendered 43 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 106 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 152 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.
τοὺς δ’ ἀπογόνους τῆς ἐκείνου μετέχοντας ἰδέας ἀναγκαῖον εἰ καὶ ἀμυδροὺς ἀλλ’ οὖν ἔτι σῴζειν τοὺς τύπους τῆς πρὸς τὸν προπάτορα συγγενείας.
καὶ οἱ μὲν οὕτως ἀφανίζονται πάντες, Νῶχος δὲ σώζεται μόνος ὑποθεμένου μηχανὴν αὐτῷ καὶ πόρον πρὸς σωτηρίαν τοῦ θεοῦ τοιαύτην·
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εὐθέως ἀνέβην πρὸς τὴν ἀδελφήν σου· καὶ εὐθὺς ἔγραψά σοι, ὅτι ἀπρόσκοπός ἤμην καὶ ἐσώθημεν τῶν θεῶν θελόντων. ἀσπάζου Ἀμᾶν καὶ Παυλῖναν καὶ Πόπλιν καὶ Διόδωρον καὶ Γρανίαν καὶ
Σοκνοπαίωι καὶ Σοκονπιείω θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενίας, τοῦτό μοι ἐξένεγκον.
Σοκνοπαίωι καὶ Σοκονπιείῳ θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ μὲν σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενείας , τοῦτό μοι ἐξένεγκον.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word εἰσέρχομαι (*eiserchomai*) means to enter, either literally or figuratively. It is composed of the prefix εἰς (into) and the root ἔρχομαι (to come). This term is used in various contexts in the New Testament, including entering a house (Matthew 8:5) or the kingdom of God (Matthew 7:13). It can also refer to entering into states of being or experiences, such as hope or temptation.
εἰσ-έρχομαι,
[in LXX chiefly for בּוֹא ;]
to go in or into, enter: Mt 9:25, Lk 7:45, al.; seq. εἰς, Mt 10:12, Mk 2:1, al.; seq. διά (πύλης, θύρας, etc.), Mt 7:13, Jo 10:1, al.; ὑπὸ τ. στέγην, Mt 8:8; c. adv.: ὅπου, Mk 14:14, He 6:20; ὧδε, Mt 22:12; ἔσω, Mt 26:58; seq. πρός, c acc. pers., Mk…
Read the full entry →εἰσ-έρχομαι ; fut. εἰσελεύσομαι ; 2 aor. εἰσῆλθον, 2 pers. plur. εἰσήλθατε (Lk. xi. 52, but Rec. -@ere), impy. εἰσέλθατε (Mt. vii. 13 but R ἃ -θετε, [3d pers. sing. -θάτω Mk. xiii. 15, R G -θέτω]) ; see ἀπέρχομαι, init. ; pi. εἰσελήλυθα, 3 pers. plur. εἰσελήλυθαν (Jas. v. 4, for RG εἰσεληλύθασιν, see γίνομαι, init.); Sept. mostly for 8)3; to go or come into or in; to enter; 1. prop., of men and of animals: foll. by eis with specification of the place (cf. Win. De verb. comp. ete. Pt. ii. p. 12 sq-), as into a house, into a city, Mt. viii. 5; x. 12; Mk. ii. 1; xi. 11; Acts xxiii. 16, 33, and often. without specification of place, —when mention of it has already been made, as Mt. ix. 25; [Mk. vii. 25 Tdf.]; Lk. vii. 45; xiv. 23; xv. 28 ef. 25; xxiv.3; Actsi. 13; v. 7,10; x. 25; 1 Co. xiv. 23 sq. ; or it can be easily supplied from the context, as Lk. xiii. 24; xvii. 7; εἰς is also added…
Read the full entry →εἰσέρχομαι. With the use of εἰσέρχομαι in Lk 177 we may compare P Eleph 138 (B.c. 223-2) οὔπω εἰσελήλυθεν ἐξ ἀγροῦ. For other examples of this common verb, cf. P Ryl 11. 151° (A.D. 40) εἰσελθὼν εἰς τὴν ὑ[πάρ]χοί(υσαν) ἐν τῇ κώμῃ οἰκ[ίαν, P Oxy ID. 237% 17 (a.p. 186) τὸν μείζονα ἀγῶνα e[i]oeXevoerat, ‘he shall enter upon the more serious lawδι (Edd.), and P Tebt 11. 4188 (iii/A.D.) καλῶς ποιήσεις, ἀδελφέ, [ἐϊὰν εἰσέρχῃ ἐνεγκὼν μετὰ σεαυτοῦ τὴν γυναῖκά μου, ἔγραψα [γ]ὰρ αὐτῇ σὺν σοὶ εἰσελθεῖν, “you will do well, brother, to come up and bring my wife with you, for I have written to her to come with you’’ (Edd.). See also P Leid W¥-4! (ii/iii A.D.) Κύριε... . εἴσελθε καὶ ἐπάκουσόν por. On the use of the mid. εἰσέλθοιτο for the active in Phrygian sepulchral inscrr. see W. M. Ramsay Exp T xxvi. p.…
Read the full entry →εἰσέρχομαι (eiserchomai) — to enter.
εἰσέρχομαι,
future -ειεύσομαι: aorist -ήλῠθον, -ῆλθον: in Attic dialect, future is supplied by εἴσειμι, and imperfect by εἰσῄειν:— go in or into, enter, in [Refs 8th c.BC+]; ἄλσος, δόμους, [Refs 5th c.BC+]; εἰσῆλθ᾽ ἑκατόμβας invaded the hecatombs, [Refs 8th c.BC+]: but in Prose mostly with Preps., ἐς οἴκημα [Refs 5th c.BC+]; ἐς. ἐς τὰς σπονδάς come into the treaty, [Refs]; εἰς τὸν πόλεμον variant in [Refs 5th c.BC+]; εἰ. εἰς τοὺς ἐφήβους enter the ranks of the Ephebi, [Refs]; also εἰ. πρός τινα enter his house, visit him, [Refs]; of a doctor, pay a visit, [Refs 5th c.BC+]: absolutely, of money, etc., come in, προσόδους εἰσελθούσας [Refs]
Read the full entry →εἰσέρχομαι
eiserchomai
from 1519 and 2064; to enter (literally or figuratively):--X arise,
come (in, into), enter in(-to), go in (through).
see GREEK for 1519
see GREEK for 2064
εἰσέρχομαι
v.
I go in, come in, enter
εἰσέρχομαι eiserchomai 194x
to go or come in, enter, Mt. 7:13; 8:5, 8; spc. to enter by force, break in, Mk. 3:27; Acts 20:29; met. with εἰς κόσμον, to begin to exist, come into existence, Rom. 5:12; 2 Jn. 7; or, to make one’s appearance on earth, Heb. 10:5; to enter into or take possession of, Lk. 22:3; Jn. 13:27; to enter into, enjoy, partake of, Mt. 19:23, 24; to enter into any one’s labor, be his successor, Read the full entry →
εἰσέρχομαι fut. -ελεύσομαι aor2 -ήλυ^θον, -ῆλθον but attic fut. is supplied by εἴσειμι and imperf. by εἰσῄειν Dep.:— to go in or into, enter, c. acc., Il., etc.; in Prose, εἰς. εἰς . . , Xen., etc.; εἰς. εἰς τὰς σπονδάς to come into the treaty, Thuc.; εἰς. εἰς τοὺς ἐφήβους to enter the Ephebi, Xen.: of money, to come in, id. Xen.
of the chorus or of actors, to come upon the stage, to enter, Plat., Xen.:— to enter the lists, Soph.
as attic law-term, of the accuser, to come into court, Plat., Dem.
metaph., [μένος] ἄνδρας ἐσέρχεται courage enters into the men, Il.; Κροῖσον γέλως εἰσῆλθεalso c. dat., δέος εἰς. τινι Plat.:—also to come into one's mind, Hdt.; so, impers., εἰσῆλθε αὐτόν, c. inf., it comes into one's head that . . , id.…
Verb-FDI-3S — Verb · future · middle deponent · indicative · third person · singularfuture middle deponent indicative — an action still to come.
V-FDI-3S Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Singular
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
194 occurrences in the New Testament, rendered 67 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 192 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 333 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.
διὸ καὶ Μωυσῆς φησιν ὅτι „οὐκ ἐάσει τὸν ὀλοθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι“ (Exod.
καὶ οἱ μὲν μηδὲ θύσαντες, οἱ δὲ ἡμιέργους τὰς θυσίας καταλιπόντες, πολλοὶ δʼ οὐδʼ ἀρχὴν εἰσελθεῖν εἰς τὸ ἱερὸν δυνηθέντες ἀπίασιν ὑπακούειν τοῖς Μωυσέος προστάγμασι μᾶλλον ἢ ποιεῖν τὰ κατὰ βούλησιν τὴν ἑαυτῶν προτιμῶντες, καὶ τὸν ἐλέγξοντα περὶ…
Ἰδού, τάδε λέγει κύριος ὁ θεός: Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.
τῆς Θεμίστου μερίδος. Ἡραῒς γυνὴ Ἡρακλᾶτος τοῦ Π … … τῶν ἀπὸ τῆς κώμης εἰσελθοῦσα εἰς τὴν ὑπάρχουσαν ἐν τῇ κώμῃ οἰκίαν καὶ συλλαβοῦσα τὴν θυγατέρα μου ἔδωκεν πληγὰς
r Θαυβᾶς Πομπηίωι τῶι πατρὶ χαίρειν. καλῶς ποιήσεις λαβὼν τὴν ἐπιστολήν μου ἐξαυτῆς εἰσελθὼν διὰ τὸ τὴν ταλαίπωρον θυγατέρα σου Ἑρεννίαν τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι
μερίδος στρατηγοῦ … … ος τὸ ὑπογεγραμμένον ε … ως ἐξ ἡμῶν ἄνδρες ι εἰσελθόντες εἰς τὸν κράτιστον πρὸς τῷ ἰδίῳ λόγῳ ἠξίουν ἐξετασθῆναι πότερον πραταὶ αἱ τάξεις εἰσὶν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐξέρχομαι, transliterated as exerchomai, is built from the prefix ἐξ meaning 'out of' and the root ἔρχομαι meaning 'to come' or 'to go.' It generally means to go or come out of a place, and can also refer to escaping, departing, or proceeding. In the New Testament, it appears in various contexts, including the expulsion of demons and the release of prisoners.
ἐξ-έρχομαι,
[in LXX chiefly and very freq. for יצא, also for עלה ,בֹּוא, etc. ;]
depon.,
ἐξέρχομαι ; impf. eEnpyounv; fut. ἐξελεύσομαι; 2 aor. ἐξῆλθον, plur. 2 pers. ἐξήλθετε, 3 pers. ἐξῆλθον, and in LT Tr WH the Atex. forms (see ἀπέρχομαι, init.) ἐξήλGare (Mt. xi. 7, 8,9; xxvi.55; Mk. xiv. 48, ete.), ἐξῆλθαν (1 Jn. ii. 19; 2Jn. 7 [here Tdf. -Ao0v; 3 Jn. 7, ete.]); pe. ἐξελήλυθα;: plpf. ἐξεληλύθειν (Lk. viii. 38, ete.) ; Sept. for N¥? times without number ; to go or come out of; 1. properly; a. with mention of the place out of which one goes, or of the point from which he departs; a. of those who leave a place of their own accord: with the gen. alone, Mt. x.14 (1, Τ Tr WH insert ἔξω) ; Acts xvi. 39RG. foll. by ἐκ : Mk. v. 2; vii. 31; Jn. iv. 30; viii. 59; Acts vii. 3 sq.; 1 Co. v. 10; Rev. xviii. 4, ete. foll. by ἔξω with gen. — with addition of εἰς and ace. of place, Mt. xxi. 17; Mk. xiv. 68; or παρά with ace. of place, Acts xvi. 13; or πρός twa, ace. of pers., Heb. xiii.…
Read the full entry →ἐξέρχομαι. For this verb in its ordinary sense it is sufficient to cite P Oxy II. 282" (a complaint against a wife—a.D. 30-35) kata πέρ[α]ς ἐξῆλθε] kal ἀπηνέκαντο (/. —éyKavto) τὰ ἡμέτερα, ‘finally she left the house and they carried off my belongings,” 26. III. 472! (c. A.D. 130) ἀπὸ τῆς ἐκείνου οἰκίας ἐξεληλύθει, 25. 5287 (ii/a.D.) ἀφ᾽ ὡς ἐκξῆλθες (1. €E—) ἀπ᾽ ἐμοῦ πένθος ἡγούμην, ‘‘ever since you Jeft me I have been in mourning” (Edd.): cf. for the constr. with ἀπό, Lk 55. P Oxy I. 1128 (iii/iv A.D.) δήλωσόν por ἢ πλοίῳ éépx [et] ἢ ὄνῳ shows the verb followed by the instrumental dat.: cf. Jn 21%. For ἐξέρχομαι of the driving forth of demons, as in Mk 178 a/., cf. the magical P Par 5741248 (ili/A.D.) (= Selections, p. 114) ἔξελθε, Satpov,. . . Kal ἀπόστηθι ἀπὸ τοῦ 8(e)i(va), and for the verb followed by ἔπί cf. P Tebt 11. 283° (B.c. 93 or 60) ἐξελήλυθεν ἐπὶ τὴν + + μητέρα pov, “‘made…
Read the full entry →ἐξέρχομαι (exerchomai) — to go out.
ἐξέρχομαι,
future -ελεύσομαι (but in Attic dialect ἔξειμι (A) supplies the future, also imperfect ἐξῄειν): aorist 2 ἐξῆλθον, the only tense used in [Refs 8th c.BC+]:— go or come out of, with genitive loci, τείχεος, πυλάων, πόληος, [Refs 8th c.BC+]; ἐ. δωμάτων, χθονός, etc., [Refs 5th c.BC+]; of an actor, come out on the stage, [Refs 5th c.BC+]: absolutely, come forth, ἐ. καὶ ἀμῦναι [Refs 8th c.BC+]
__b rarely with accusative, ἐξῆλθον τὴν Περσίδα χώραν [LXX+5th c.BC+]
__c absolutely, march out, go forth, [Refs 5th c.BC+]
__d of an accused person, withdraw from the country to avoid trial, opposed to φεύγω, [Refs 4th c.BC+]
ἐξέρχομαι
exerchomai
from 1537 and 2064; to issue (literally or figuratively):--come
(forth, out), depart (out of), escape, get out, go (abroad, away,
forth, out, thence), proceed (forth), spread abroad.
see GREEK for 1537
see GREEK for 2064
ἐξέρχομαι
v.
I go out, come out
ἐξέρχομαι exerchomai 218x
to go or come out of; to come out, Mt. 5:26; 8:34; to proceed, emanate, take rise from, Mt. 2:6; 15:18; 1 Cor. 14:36; to come abroad, 1 Jn. 4:1; to go forth, go away, depart, Mt. 9:31; Lk. 5:8; to escape, Jn. 10:39; to pass away, come to an end, Acts 16:19
ἐξέρχομαι fut. -ελεύσομαι in attic ἔξειμι supplies the fut., as also the imperf. ἐξῄειν aor2 ἐξῆλθον Dep.:— to go or come out of, c. gen. loci, Hom., Hdt., etc.; of an actor, to come out on the stage, Ar.:—also c. acc., ἐξ. τὴν χώρην Hdt.:—absol. to go away, march off, Il.: also, to march out, go forth, ἐπί τινα Hdt.:—c. acc. cogn. to go out on an expedition, Xen.: to go through a work, Soph.
ἐξ. εἰς ἔλεγχον to stand forth and come to the trial, Eur.: to turn out so and so, Soph.
c. acc. rei, to execute, Thuc.
of Time, to come to an end, expire, Hdt., Soph.
of prophecies, dreams, events, to be accomplished, come true, Hdt.; ὀρθὸν ἐξ. to come out right, Soph.; μὴ ἐξέλθῃ σαφής lest he turn out a true prophet, id. Soph.
Verb-FDI-3S — Verb · future · middle deponent · indicative · third person · singularfuture middle deponent indicative — an action still to come.
V-FDI-3S Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Singular
220 occurrences in the New Testament, rendered 85 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 217 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 332 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.
"ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου“ (Gen.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
νῦν δὲ ὅ λέγει: τὰ φύλλα οὐκ ἀπορυήσεται, τοῦτο λέγει: ὅτι πᾶν ῥῆμα, ὃ ἐὰν ἐξελεύσεται ἐξ ὑμῶν διὰ τοῦ στόματος ὑμῶν ἐν πίστει καὶ ἀγάπῃ, ἔσται εἰς ἐπιστροφὴν καὶ ἐλπίδα πολλοῖς.
Σωκράτης Ἀθηνοδώρῳ καὶ Ἀμμωνίῳ ἀμφοτέροις χαίρειν. καλῶς ποιήσετε ἐξελθόντες εἰς Τιβεριανὴν στομώσαντες τὰ σιδήρια τῶν σκληρουργῶν. ἄχρηστα γὰρ πάντα τὰ σιδήρια ἅπαξ ἵνα
τιμιωτάτοις χαίρειν. καλῶς ποιήσετε ἐπεὶ οἱ σκληρουργοὶ λέγουσίν μοι ὅτι οὐχ εἰσερχόμεθα ἔσω στομῶντες ἐξελθόντες στομώσατε. καὶ γράφετε ἡμᾶς ἀργεῖν. ἐκ δύο τὸ … ἓν δρᾶ, ἵνα στομώσητε ἢ
σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ ἆρον αὐτῶν τὴν πρόφασιν μετὰ δύο σφυροκόπων Μα … Μωνισπος
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word νομή (nomē) means 'pasture' or 'pasturage,' derived from the verb νέμω (némō), meaning 'to pasture.' It covers meanings related to feeding and growth, including metaphorical uses such as the spreading of sores or fire. In the New Testament, it appears in John 10:9 and 2 Timothy 2:17, highlighting both literal and figurative contexts.
νομή, -ῆς, ἡ
(< νέμω, to pasture),
[in LXX chiefly for מִרְעֶה, also for נָוֶה, etc.;]
a pasture, pasturage: fig., Jo 10:9.
a grazing, feeding; metaph., of a spreading sore, II Ti 2:17 (Polyb.).†
νομή, -ῆς, , (νέμω to pasture), fr. Hom. [i. 6. batrach.] down; 1. pasturage, fodder, food: in fig. discourse εὑρήσει νομήν, i. 6. he shall not want the needful supplies for the true life, Jn. x. 9; (Sept. for ΠΡ, My, 773). 2. trop. growth, increase, (Germ. Umsichfressen, Umsichgreifen) : of evils spreading like a gangrene, 2 Tim. ii. 17 (of ulcers, νομὴν ποιεῖται ἕλκος, Polyb. 1, 81, 6; of a conflagration, τὸ πῦρ λαμβάνει νομήν, 11, 4 (5), 4 ef. 1, 48, 5; Joseph. b. j. 6, 2, 9).
νομή (nomē) — pasture.
νομ-ή, ἡ,
(νέμω) pasturage, ἀμφίβιον.. ἔδωκε ν. βατράχοισι Κρονίων [Refs 5th c.BC+]; νομὰς νέμεσθαι[Refs 5th c.BC+]: in concrete sense, νομαὶ βοσκημάτων herds, [Refs 5th c.BC+]
2. food from pasturing, [Refs 5th c.BC+]
3. feeding, grazing, of herds, νομὴν ποιεῖσθαι, ={νέμεσθαι}, [Refs 4th c.BC+]
3. b metaphorically, spreading, ν. πυρός [Refs 2nd c.BC+]; frequently of sores, etc., ν. ποιεῖσθαι spread, [NT+3rd c.BC+]spreading ulcers, [Refs 5th c.BC+]
II. division, distribution, [Refs 5th c.BC+]; of an inheritance, [Refs 4th c.BC+]; ἡ πατρῴα (variant{πατρῴων}) ν. [Refs 4th c.BC+]; διεφθαρκὼς νομῇ χρημάτων τὸν δῆμον by largess of money, [Refs 4th c.BC+]: in plural, = Latin donativa, [Refs 2nd…
νομή
nome
feminine from the same as 3551; pasture, i.e. (the act) feeding
(figuratively, spreading of a gangrene), or (the food) pasturage:--X
eat, pasture.
see GREEK for 3551
νομή, ῆς, ἡ
n.f.
pasturage, growth
νομή nomē 2x
pasture, pasturage, Jn. 10:9; ἔχειν νομήν, to eat its way, spread corrosion, 2 Tim. 2:17*
νομή νομή, ἡ, νέμω a pasture, pasturage, Hdt., Soph.
fodder, food, Plat.
a feeding, grazing, of herds: metaph., νομὴ πυρός a spreading of fire, Polyb.; νομὴν ἔχειν, of a cancerous sore, to spread, NTest.
division, distribution, Hdt., Plat., etc.
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
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 29 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.
βουκόλια γοῦν μεγάλα καὶ ποίμνια καὶ αἰπόλια πρὸς ἑνὸς ἄγεται τοῦ τυχόντος, οὐκ ἀνδρὸς μόνον ἀλλὰ καὶ κομιδῇ νηπίου παιδός, εἴς τε νομὴν ἐξιόντα καὶ ὁπότε δέοι πάλιν εἰς σηκοὺς ὑποστρέφοντα ἐν κόσμῳ.
λιμὸς δὲ τότε κατεῖχε τὴν χώραν ἅπασαν καὶ πολλὴ τῶν ἀναγκαίων ἀπορία, ὡς μὴ μόνον ἀνθρώπους αὐτῶν σπανίζειν, ἀλλὰ καὶ τὴν γῆν μηδʼ ὅσα τοῖς ἵπποις καὶ τοῖς ἄλλοις κτήνεσι πρὸς νομήν ἐστι χρήσιμα διὰ τὴν ἀνομβρίαν ἀναδιδόναι.
τῶν ἀπὸ Ψενύρεως. βούλομαι μισθώσασθαι πρὸς τὸ εἰσιὸν ιη ἔτος Ἁδριανοῦ Καίσαρος τοῦ κυρίου νομὴν ὑπολόγων καὶ ῥαχοῦ ἄντικρυς Ψενύρεως, ἐφʼ ὧν κυρωθεὶς διαγράψω εἰς τὴν δημοσίαν τράπεζαν ἀργυρίου
οὖσαν καὶ ἐπὶ τῷ ἀρίστῳ ἐμοὶ γνωρίμην οὐδέν σε ἀδικήσειν καὶ μάλιστα εἰδυῖαν ὅτι νομὴ ἄδικος οὐδὲν ἰσχύει, σὺ δὲ περὶ τῶν οὐ ζητουμένων ἐνοχλεῖν μοι θέλεις ἔχων τὸν
τὸ δίκαιόν μου τῆς δεσποτείας καὶ Μύρωνι ἀπεφήνατο … ἄλλην ἐδικαίωσεν μεῖναι ἐν τῇ νομῇ περι … καλ … ν τὴν … τελείαν ἀπόφασιν εἰς τὴν ἐξέτασιν τῶν βιβλίων
The Greek word εὑρίσκω (i.e., *heuriskō*) means 'to find' and can refer to both literal and figurative discoveries. It encompasses a range of meanings from locating something after a search to acquiring knowledge or understanding. In the New Testament, it appears in various contexts, such as finding people or truths (e.g., Matthew 7:7). The entries do not show significant disagreement.
εὑρίσκω,
[in LXX chiefly for מצא, also for נשׂג hi., etc. ;]
to find, with or without previous search: absol., opp. to ζητέω, Mt 7:7, 8 Lk 11:9, 10; c. acc., Mt 2:8, Mk 1:37, Ac 13:22, II Ti 1:17, al.; pass., οὐχ εὑ., of disappearance, He 11:5, Re 16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, v. Mayor, ICC, in l.), II Pe 3:10, WH, R, mg. Metaph.…
Read the full entry →εὑρίσκω ; impf. εὕρισκον (Mk. xiv. 55 [RG ΤΊ; Lk. xix. 48 [RG‘I’]; Acts vii. 11 [exe. Tr WH]) and more rarely ηὕρισκον (cf. Kiihner § 343, i. 825 sq. [esp. Veitch s. v. fin. ] and reff. under evdoxéw) ; fut. εὑρήσω; pf. εὕρηκα; 1 aor. εὕρησα (which aor., unknown to the earlier Grks., occurs in Aesop. f. 131 [f. 41 ed. Furia, p. 333 ed. Cor.]; Maneth. 5, 137 and in Byzant. writ.; cf. Lob. ad Phryn. p. 721; W. 86 (82); [cf. B. 36 (31)]), Rev. xviii. 14 Ree. ; 2 aor. εὗρον, 1 pers. plur. in Alex. form | WH. App. Ρ. 164; B. 39 (34); W. § 13,1 (see ἀπέρχομαι) | εὕραμεν, Lk. xxiii. 2 T Tr WH, 3 pers. plur. εὗραν, Lk. viii. 35 Tr WH; Acts v. 10 Tr (in Sept. often εὕροσαν) ; Pass., pres. εὑρίσκομαι ; impf. 3 pers. sing. εὑρίσκετο, Heb. xi. 5 RG, ηὑρίσκετο 1, Τ Tr WH, (cf. Bleek and Delitzsch ad loe. [Veitch u. 5.7); 1 aor. εὑρέθην ; fut. εὑρεθήσομαι ; 2 aor. mid. εὑρόμην and later εὑράμην (Heb.…
Read the full entry →εὑρίσκω. P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις, “for I cannot find the entry in the books” (Edd.), P Tebt I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπόμνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man has left the country and is not to be found,” P Oxy IV. 743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it was discovered that he had neither received nor paid anything,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι. For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305 (ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν ἐκεῖσαι εὑρήκαμεν τὸν…
Read the full entry →εὑρίσκω (ehuriskō) — to find/meet.
εὑρίσκω,
imperfect ηὕρισκον or εὕρ- [Refs 5th c.BC+]: future εὑρήσω [Refs 5th c.BC+]: aorist 2 εὗρον [Refs 8th c.BC+]; 3rd.pers. plural εὕροσαν [LXX+1st c.AD+]; Epic dialect infinitive εὑρέμεναι [Refs 8th c.BC+]: later aorist 1 εὕρησα [Refs 4th c.AD+]; εὗρα variant in [NT+2nd c.AD+]: perfect εὕρηκα [Refs 5th c.BC+], perfect imperative 2nd pers. singular εὕρηκε [Refs 4th c.BC+]:—middle, future εὑρήσομαι [Refs 5th c.BC+]: aorist 2 εὑρόμην [Refs 8th c.BC+]: aorist 1 εὑράμην [NT+8th c.BC+]:—passive, future εὑρεθήσομαι [Refs 5th c.BC+]: aorist 1 ηὑρέθην or εὑρέθην [Refs 5th c.BC+], etc.: perfect ηὕρημαι or εὕρ- [Refs 8th c.BC+] has only aorist active and middle, except ἔθ᾽ εὑρίσκω (variant{ἐφευρίσκω}) [Refs 8th c.BC+]: the augment is seldom found in Papyri, ηὕρισκεν [Refs 3rd c.BC+]; never in those of [Refs 4th c.BC+]:—find, εὗρεν δ᾽…
Read the full entry →εὑρίσκω
heurisko
heuro hyoo'-ro, which
(together with another cognate form)
heureo hyoo-reh'-o is used for it in all the tenses
except the present and imperfect
to find (literally or figuratively):--find, get, obtain, perceive,
see.
εὑρίσκω
v.
I find
εὑρίσκω heuriskō 176x
to find, to meet with; Mt. 18:28; 20:6; to find out, to detect, discover, Lk. 23:2, 4, 14; to acquire, obtain, win, gain, Lk. 1:30; 9:12; to find mentally, to comprehend, recognize, Acts 17:27; Rom. 7:21; to find by experience, observe, gather, Rom. 7:18; to devise as feasible, Lk. 5:19; 19:48
εὑρίσκω to find, Hom., etc.:—c. part. to find that, Hdt.; and in Pass., ἢν εὑρεθῆις δίκαιος ὤν Soph.
c. inf., εὕρισκε πρῆγμά οἱ εἶναι found that the thing for him was, Hdt.
to find out, discover, Hom., etc.; cf. εὕρημα II:—so in Mid. to find out for oneself, Od.
to devise, invent, Aesch., etc.:—Mid., τὰ δ᾽ ἔργα τοὺς λόγους εὑρίσκεται deeds make themselves words, i. e. speak for themselves, Soph.
to find, get, gain, procure, Pind., Soph., etc.:—Mid. to get for oneself, bring on oneself, κακὸν εὕρετο Od.; αὐτὸς εὑρόμην πόνους Aesch.
of merchandise, to find a purchaser, to fetch, earn, πολλὸν χρυσίον εὑροῦσα having fetched a large sum, Hdt.; ἀποδίδοται τοῦ εὑρόντος sells for what it will fetch, Xen.
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
177 occurrences in the New Testament, rendered 56 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 176 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 253 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.
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
r … Ζήνωνι χαίρειν. περὶ ὧν μοι ἐνετείλω περί τε τοῦ γαυνάκου καὶ οὐχ εὑρήκαμεν, οὐδὲ γνάφαλλα ὡσαύτως. χαλκοῦς οὔ φησι ὁ δεῖνα λαβεῖν εἰς τὸ φόρετρον τοῦ ὀρόβου.
καθότι ἔγραψας, ἀπεστάλκαμεν κομίζοντα Ζωίλον ἐρίφους δεδαρμένους β, ὄρτυγας λδ, περιστεριδεῖς δὲ οὐκ ἠδυνάσθημεν εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη.
r Δημοκράτης Ζήνωνι χαίρειν. τὰ σκήνεια τῆς σκηνῆς εὕρηκα βεβρωμένα, ἑωράκην δὲ ἐν τοῖς Δημέου καὶ παρʼ Ἑλένωι ἰτέινα ὀρθὰ καὶ ἐπιτήδεια. καλῶς