John 11:36 — Word Study
N1904ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
BSAWere sayinglegō▸ thereforeoun [at that moment, therefore] theho Jews;Ioudaios [people from Judah, Jewish descendants] Beholdide▸ howpōs [in what manner, to what extent] He was lovingphileō▸ [Jesus, the Messiah, had strong affection for, cherished] him!autos [Lazarus, the one He cared for]
| Greek | English | Parsing |
|---|---|---|
| ἔλεγον | Were saying | Verb, imperfect, active |
| οὖν | therefore | Conjunction |
| οἱ | the | Article, nominative, plural |
| Ἰουδαῖοι· | Jews; | Adjective, nominative, plural |
| ἴδε | Behold | Verb, second aorist, active |
| πῶς | how | Adverb |
| ἐφίλει | He was loving | Verb, imperfect, active |
| αὐτόν. | him! | Personal pronoun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the Jews said, “See how He loved him!” |
| KJV | Then said the Jews, Behold how he loved him! |
| ASV | The Jews therefore said, Behold how he loved him! |
| YLT | The Jews, therefore, said, 'Lo, how he was loving him!' |
| WEB | The Jews therefore said, “See how much affection he had for him!” |
| BBE | So the Jews said, See how dear he was to him! |
The translations differ primarily on the rendering of ἴδε — see How Translations Differ.
The sentence is structured around a main clause followed by an imperative that emphasizes the Jews' observation of Jesus' love.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbλέγω
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 11:36
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Death of Lazarusgenerated
John 11:36 captures a moment where the Jews witness Jesus expressing profound love for Lazarus, who has died. This follows the short but poignant verse where Jesus weeps, highlighting His compassion and connection to humanity. The Jews' reaction reflects their recognition of this love, as they comment on it, revealing their understanding of Jesus' character and His relationship with Lazarus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 14:21–23 | Whoever has My commandments and keeps them is the one who loves Me. The one who loves Me will be loved by My Father, and I will love him and reveal Myself to him.” |
| 2 | John 21:15–17 | When they had finished eating, Jesus asked Simon Peter, “Simon son of John, do you love Me more than these?” “Yes, Lord,” he answered, “You know I love You.” Jesus replied, “Feed My lambs.” |
| 3 | 2 Corinthians 8:8–9 | I am not making a demand, but I am testing the sincerity of your love in comparison to the earnestness of others. |
| 4 | Ephesians 5:2–25 | and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. |
| 5 | 1 John 3:1 | Behold what manner of love the Father has given to us, that we should be called children of God. And that is what we are! The reason the world does not know us is that it did not know Him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ἴδε, idegenerated
The Greek word ἴδε (ide) is a second aorist imperative of the verb meaning 'to see' or 'to behold.' It is used to draw attention to something significant, often in a direct address to the audience, as in this case where the Jews are called to notice Jesus' love.
This imperative form emphasizes the importance of witnessing the act of love displayed by Jesus. It serves as an invitation to the audience to observe closely and reflect on the emotional depth of the moment.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads, 'Then the Jews said, “See how He loved him!”' This is echoed in the KJV and ASV, which also use 'Behold' to draw attention to Jesus' affection.
However, the YLT translates it as 'Lo, how he was loving him!' which shifts the focus slightly to the ongoing nature of Jesus' love. The WEB expresses this as 'See how much affection he had for him!', highlighting the emotional aspect of the love.
Sentence Structuregenerated
The main verb of the sentence is ἔλεγον, they said, which governs the entire statement made by the Jews. The structure includes a direct address to the audience with the imperative ἴδε, behold, followed by a clause explaining the content of their statement.
The sentence can be broken down into a main clause and a subordinate clause that elaborates on the nature of Jesus' love, which is emphasized by the use of the adverb πῶς, how, indicating the extent of that love.
Septuagint Backgroundgenerated
The word ἔλεγον (legō), meaning 'were saying', is used in the LXX to translate various Hebrew terms, including כֹּה (kōh), which conveys a sense of 'thus' or 'here'. This choice reflects the immediacy of the statement being made by the Jews in the context of their observation.
The term Ἰουδαῖοι· (Ioudaios), meaning 'Jews', corresponds to יְהוּדִי (yehudi), emphasizing the identity of the speakers. The use of πῶς (pōs), meaning 'how', and ἐφίλει (phileō), meaning 'He was loving', further highlights the emotional response of the Jews to Jesus' actions, indicating their astonishment at the depth of His affection.
In plain words — the whole versegenerated
John 11:36 shows the Jews commenting on how much Jesus loved Lazarus after witnessing His tears. They express their amazement at the depth of His affection, recognizing the bond between Jesus and Lazarus.
Frequently Asked Questionsgenerated
It signifies a deep, personal affection that Jesus had for Lazarus, illustrating the human emotions of Jesus and His connection with those He cared for.
They were likely moved by the display of emotion from Jesus, recognizing it as a testament to His relationship with Lazarus and His compassion.
This moment of expressing love sets the stage for the miracle that follows, highlighting the significance of Jesus' emotional investment in Lazarus' life and death.
Their reaction shows the importance of recognizing and acknowledging love and compassion in our relationships, as well as understanding the depth of Jesus' humanity.
Reflection Questionsgenerated
- How do I express love and affection to those close to me?
- In what ways can I recognize and appreciate the love others have for me?
- What does Jesus' love for Lazarus teach me about His character?
- How can I be more aware of the emotional connections in my own life?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to highlight the significance of Jesus' emotional response and the implications of His love.
"Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" Not even amid calamities did they relax their wickedness.Early Church Fathers on John 11 →
Loved him. Our Lord came not to call the righteous but sinners to repentance. And some of them said, Could not this Man which opened the eyes of the blind,Early Church Fathers on John 11 →
Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh, and not suitable to the Godhead.Early Church Fathers on John 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 11:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said the Jews, behold, how he loved him!] Lazarus; for they supposed that these tears were shed purely on his account; and by all circumstances they could not but judge, that they proceeded from
Read John Gill on John 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said the Jews, Behold how he loved him! Then said the Jews, Behold how he loved him! We thank you, O ye visitors from Jerusalem, for this spontaneous testimony to the human softness of the Son of God.
Read Robert Jamieson on John 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLove showeth itself, as in a complacence in the object beloved, while we enjoy it; so in a grief for it when we are deprived of it: the Jews therefore rightly concluded Christ’ s kindness to Lazarus, from his human affection expressed at his death.
Read Matthew Poole on John 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments36 Then said the Jews, Behold how he loved him! Ver. 36. Behold how he loved him] What! for shedding some few tears for him? Oh, how then did he love us for whom he shed the dearest and warmest blood in all his heart! Ama amorem illius, &c., saith Bernard.
Read John Trapp on John 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) Then said the Jews—i.e., part of them. (See the next verse.) The term “Jews” is repeated with a frequency (John 11:31; John 11:33) which makes prominent their hostile position. Behold how he loved him!—Or, more exactly, how He used to love him. The word used is the strong word for love which the sisters had themselves used in John 11:3. “How He must have loved him,” they think, “during his life, if He thus sheds tears for him after his death!”
Read Charles John Ellicott on John 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. Behold how he loved him!] And when we see him pouring out his blood and life upon the cross for mankind, we may with exultation and joy cry out, Behold how he hath loved US!
Read AdamClarke on John 11 →CambridgeThe Cambridge Bible for Schools and Colleges36. Then said … loved him] Here, as in John 11:12; John 11:14; John 11:16-17; John 11:20-21; John 11:31-32; John 11:41; John 11:45; John 11:47; John 11:53; John 11:56, ‘then’ should rather be therefore, as rightly given in John 11:3; John 11:33; John 11:38; John 11:54 : it is S. John’s favourite particle in all these verses. Both the verbs here are imperfects; ‘kept saying,’ ‘used to love.’ What follows shews that this remark was not made by all the Jews. The word for ‘love’ is the more passionate word used in John 11:3 by the sisters, not the higher word used in John 11:5 by the Evangelist.
Read Cambridge on John 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible36. Then said the Jews—In the wake of Mary (John 11:31) these Jews followed, as they supposed, to the tomb, when, lo! the mysterious One stood before them, the maiden kneeling at his feet!
Read Daniel Denison Whedon on John 11 →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
Then the Jews said, “See how He loved him!”
The Jews therefore said, “See how much affection he had for him!”
Then the Jews said, “See how He loved him!”
Thus the people who had come to mourn said, “Look how much he loved him!”
Tyndale line
Then said the Jews, Behold how he loved him!
The Jews therefore said, Behold how he loved him!
The Jews therefore said, Behold how he loved him!
Then said the Jews, Behold how he loved him!
Then saide the Iewes, Beholde, how he loued him.
Strictly literal
The Jews therefore said, Behold how he loved him!
The Jews, therefore, said, 'Lo, how he was loving him!'
The Jews, therefore, said, “Behold, how He was cherishing him!”
Then the Jews said, “See how much he loved Lazarus!”
From the Latin
The Jews therefore said: Behold how he loved him.
Simplified
“See how much he loved him,” the Jews said.
So the Jews said, See how dear he was to him!
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Dixerunt ergo Judæi : Ecce quomodo amabat eum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܡܪܝܢ ܗܘܘ ܝܗܘܕܝܐ ܚܙܘ ܟܡܐ ܪܚܡ ܗܘܐ ܠܗ
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.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
The standard critical text of the New Testament.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
The previous edition, still widely cited.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
The Society of Biblical Literature edition, freely licensed.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
The edition that turned scholarship toward the earliest manuscripts.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
An independent critical text built from the oldest witnesses then known.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
A recent critical edition following documentary evidence closely.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
The reading of the majority of surviving manuscripts.
ἔλεγον οὖν οἱ Ἰουδαῖοι· ἴδε πῶς ἐφίλει αὐτόν.
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 11:36
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.
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 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 496 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 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰουδαῖος (ioudaios) means 'Jew' and is derived from the name Judah. It refers to a person of Jewish descent or belonging to the Jewish race, covering both men and women. In the New Testament, it is used to describe Jewish individuals, Jewish Christians, and the Jewish people as a whole, often in contexts of conflict with early Christians.
Ἰουδαῖος, -αία, -αῖον
(< Ἰούδας),
Jewish: ἀνήρ, Ac 10:28 22:3; ἄνθρωπος, Ac 21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jo 3:22; χώρα, Mk 1:5. Substantively,
᾿Ιουδαῖος, -aia, -atov, (Ἰούδα), [ Aristot. (in Joseph. ce. Ap. 1, 22, 7 where see Miiller), Polyb., Diod., Strab., Plut., al.; Sept.; (cf. Soph. Lex. s. v.)], Jewish ; a. joined to nouns, belonging to the Jewish race: avnp, Acts x. 28; xxii 8, (1 Mace. ii. 23); ἄνθρωπος, Acis xxi. 89; ψευδοπροφήτης, Acts xiii. 6; ἀρχιερεύς, Acts xix. 14 ; γυνή, Acts XVi. 1; xxiv. 24; γῆ, Jn. 111. 22; χώρα, Mk.i.d. b. without a noun, substantively, Jewish as respects birth, race, religion; aJew: Jn. ἵν. 9; Acts xviii. 2, 24; Ro. ii. 28 sq.; plur., Rev. ii. 9; iii. 9; οἱ ᾿Ιουδαῖοι (07377), before the exile citizens of the kingdom of Judah; after the exile all the Israelites [ef. Wright in B.D. 8. v. Jew]), the Jews, the Jewish race: Mt. ii. 2; xxvii. 11, 29; Mk. vii. 3; xv. 2; Jn. ii. 6; iv. 22; ν. 1; xviii. 33, ete.; ᾿Ιουδαῖοί τε καὶ Ἕλληνες, Acts xiv. 1; xviii. 4; xix. 10; 1 Co. i. 24; Ἰουδαῖοί re καὶ…
Read the full entry →Ἰουδαῖος (Ioudaios) — Jew.
Ἰουδαῖος, ὁ,
a Jewish man: Ἰουδαία, a Jewish woman; ἡ Ἰουδαία (i.e. γῆ) “Judaea”: —Ἰουδα-ϊκός, ή, όν, “Jewish”, [LXX] adverb -κῶς [NT+1st c.AD+]
Ἰουδαῖος
Ioudaios
from 2448 (in the sense of 2455 as a country); Judaean, i.e. belonging
to Jehudah:--Jew(-ess), of Judaea.
see GREEK for 2448
see GREEK for 2455
Ἰουδαῖος, αία, αῖον
Adj
Jewish
Ἰουδαῖος Ἰουδαῖος, ὁ, a Jew: Ἰουδαία, a Jewess; ἡἸουδαία (sub. γῆ), Judaea.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
195 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 194 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 51 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.
Μωυσέως τοῦ κατὰ μέν τινας νομοθέτου τῶν Ἰουδαίων, κατὰ δέ τινας ἑρμηνέως νόμων ἱερῶν, τὸν βίον ἀναγράψαι διενοήθην, ἀνδρὸς τὰ πάντα μεγίστου καὶ τελειοτάτου, καὶ γνώριμον τοῖς ἀξίοις μὴ ἀγνοεῖν αὐτὸν ἀποφῆναι.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις εἴτε ἐν…
ὥρας τῇ α τοῦ Τυβὶ τοῦ ιζ ἔτους Τιβερίου Καίσαρος Σεβαστοῦ καταπεριστάς με Σαμβᾶς Ἰουδαῖος τῶν ἀπὸ Κερκεθουήρεως καταγεινόμενος ἐν … Τεβτύνει vestiges πληγὰς … καὶ ἐτραυμάτισέν με
β ἔτους Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος Παχὼν τιμῆς δερμάτων γ διὰ Σακολάου Ἰουδαίου δραχμαὶ ιβ … … ὁμοίως Ἰσάκι Ἰουδαίωι διὰ Πουωρέως Παβῶτος … … δραχμαὶ η
τὸ ἀπόχυμα Ἰσᾶτος καὶ παραλάβωμεν τὸ ἐλάδιον λοιπὸν ἐὰν δόξῃ σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν
ἴδε (Attic ἰδέ; the "later" accentuation is also found in Hom.; Veitch, 215)
prop., 2 aor. imperat. of ὁράω, q.v.
As interjection, apart from the construction of the sentence, and used where one or many are addressed, see! behold! lo!: Mt 25:20, 22, 25, Mk 2:24 3:34 11:21 13:1, 21 15:4, 35 16:6, Jo 1:29, 36, 48 3:26 5:14 7:26 11:3, 36 12:19 16:29 18:21 19:4, 14, 26, 27, Ga 5:2.†
ἰδέ [so occasionally Grsb. and Rec. ες e. ¢. Gal. ν. 2; Ro. xi. 22] and (later) ἴδε (ἰδέ ἀττικῶς ὡς τὸ εἰπέ, λαβέ. εὑρέ: ἴδε ἑλληνικῶς, Moeris [p. 193 ed. Pierson]: cf. W. § Θ, 1 4.; [B. 62 (54)]), impv. fr. εἶδον, q. v.; [fr. Hom. down]. In so far as it retains the force of an imperative it is illustrated under εἴδω, I. 1 e. and 3. But in most places in the N. Τὶ it stands out of construction like an interjection, even when many are addressed, [cf. B. 70 (61); and esp. 139 (121 sq.)]; Lat. en, ecce; see! behold! lo! a. at the beginning of sentences: as the utterance of one who wishes that something should not be neglected by another, Mt. xxvi. 65; Mk. ii. 24; xi. 21; xili.1; Jn. v.14; xviii. 21; Ro. ii. 17 Ree.; equiv. to Germ. sieh’ doch [see, pray; yet see], Jn. xi. 86; xvi. 29; xix.4; Gal. v. 2; or of one who brings forward something new and unexpected, Jn. vii. 26; xi. 3; xii. 19…
Read the full entry →ἴδε Ostr. i. p. 3758. One of the wall-scratchings at Thebes, Preisigke 1852, commemorates a certain Ἱπποκράτης ἰατρός, and a dialect inscr. from Delphi, of the middle of ii/B.c., Syil 857", is a deed of sale to Apollo Pythius, by which Dionysius manumits Damon, a slave physician, who has apparently been practising in partnership with his master, to judge from the concluding provision—et δὲ χρείαν ἔχοι Διονύσιος, συνιατρευέτω Δάμων μετ᾽ αὐτοῦ ἔτη πέντε, receiving board and lodging and clothes. As illustrating Mk 5°° we may cite Pretstgke 1934, an inscr. in the Serapeum at Memphis, recording that Aristullus has set up a votive-offering fearing that the god is not welldisposed towards him—érrel kal ἰατ]ρείαις χρώμενος τοῖς περὶ ναὸν ὀνείροις οἹὐκ ἠδυνάμην ὑγιείας [τυχεῖν παρ᾽ αὐτο]ῦ. For Mt 9 Wendland (,.Χ1Ζ27Ζ 1. ii p. 44) recalls Diogenes in Stobaeus FVorileg. III. p. 46214, ed. Hense…
Read the full entry →ἴδε (ide) — look!.
ἴδε
__A (Attic dialect ἰδέ Hdn.Gr.1.431), aorist 2 imperative of εἶδον, behold, [Refs 8th c.BC+]; used by Trag. in Lyric poetry, [Refs 5th c.BC+]
ἴδε
ide
second person singular imperative active of 1492; used as an
interjection to denote surprise; lo!:--behold, lo, see.
see GREEK for 1492
ἴδε
Ij.
See! Lo! Behold! Look!
ἴδε ide 29x
the imperative of εἶδον used as a particle, Lo! Behold! Jn. 16:29; 19:4, 5
Verb-2AAM-2S — Verb · second aorist · active · imperative · second person · singularsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Singular
30 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.
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 104 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 65 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
φιλέω (phileo) means to love or to kiss, expressing affection and emotional attachment. It is often contrasted with ἀγαπάω (agapao), which denotes a more deliberate, principled love. The word appears in various contexts in the New Testament, such as in Matthew 10:37 and John 21:15-17, where it conveys both friendship and emotional connection.
We have made no attempt to discriminate between these words in our English Version. And yet there is often a difference between them, well worthy to have been noted and reproduced, if this had lain within the compass of our language; being very nearly equivalent to that between ‘diligo’ and ‘amo’ in the Latin. To understand the exact distinction between these, will help us to understand that between those other which are the more immediate object of our inquiry. For this we possess abundant material in Cicero, who often sets the words in instructive antithesis to one another. Thus, writing to one friend of the affection in which he holds another (Hp. Fam. xiii. 47) : *Ut scires illum a-me non diligt solum, verum etiam amart;? and again (Ad Brut. 1): ‘L. Clodius valde me diligit, vel, ut ἐμφατικώτερον dicam, valde me amat.’? From these and other like passages (there is an ample…
Read the full entry →φιλέω, -ῶ
(< φίλος),
[in LXX: Ge 27:4, 9, al. (אהב), ib. 27, al. (נשׁק), La 1:2 (רֵעַ) Wi 8:2, al. ;]
φιλέω, -ὦ ; impf. 3 pers. sing. ἐφίλει ; 1 aor. ἐφίλησα; pf. πεφίληκα; (φίλος); fr. Hom. down; 1. ἰο love; to be friendly to one, (Sept. several times for 398) : τινά, Mt. x. 37; Jn. v. 20 [here L mrg. ἀγαπᾷ]; xi. 8, 36; xv. 19; xvi. 27; xx. 2; xxi. 15-17; 1 Co. xvi. 22; Rev. iii. 19; with ἐν πίστει added, with a love founded in and springing from faith, Tit. iii.15; τί, to love i. e. delight in, long for, a thing: τὴν πρωτοκλισίαν, Mt. xxiii. 6; ἀσπασμούς, Lk. xx. 46; τὴν ψυχήν, to be desirous of preserving one’s life (opp. to μισεῖν, to hate it when it cannot be kept without denying Christ), Jn. xii. 25; with nouns denoting virtues or vices: τὸ yevdos, Rey. xxii. 15 (σοφίαν, Prov. xxix. 3; viii.17); foll. by an inf., like the Lat. amo facere, to love to do, i. 8. to do with pleasure: Mt. vi. 5 (Is. lvi. 10; Pind. Nem. 1,15; Aeschyl. septem 619; Agam. 763; Suppl. 769; Eur. Iph. Taur.…
Read the full entry →φιλέω, “love”: P Tebt II. 408° (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, ‘since you know how I esteem and love you” (Edd.), BGU II. 531% 19 (A.p. 70-80) α[ἰ]σθόμενος πῶς pe φιλεῖς, P Tebt 11. 29424 (A.p. 146) ἵνα καὶ at ὀφίλ[ο]υσαι ἱερουργίαι τῶν σε φιλούντων θεῶν ἐπιτελῶνται, ‘*in order that the due services of the gods who love you may be performed ’’ (Edd.), P Oxy III. 5288 (ii/aA.D.) τὸ προσκύνημά σου Tua (1. ποιῶ) Tapa τῇ σε φιλούσῃ Θοήρι, ΚΕῚ perform the act of veneration on your behalf to Thoeris who loves you” (Edd.). We may add the ili/A.p. love-spell Preisigke 4047}: opkitw oe, vexvSaipov, . . . διακόνησόν μοι εἰς ᾿Απλωνοῦν, ἣν ἔτεκεν ᾿Αρσινόη. . . ἵνα pe φιλῇ καὶ ὃ ἐὰν αὐτὴν αἰτῶ, ἐπήκοός μοι ἡ {{(ν))}. The verb is followed by an inf., as in Mt 6°, in P Giss I. 8428 (ii/a.p. ad init.) φι]λοῦσι νῦν οὗτοι τὴν ἀλήθ[ε]ιαν εἰπεῖν, Chrest. II.%t 14 (ii/A.p.) τοῦτο δὲ ἐπὶ πολλῶν…
Read the full entry →φιλέω (phileō) — to love.
φῐλέω,
Aeolic dialect φίλημμι [Refs 7th c.BC+]; 2nd pers. singular φίλησθα Ead.22; late 3rd.pers. plural φίλεισι [Refs 2nd c.AD+]: Boeotian dialect φίλειμι Hdn.Gr.[Refs]infinitive φιλήμεναι [Refs 8th c.BC+]: Ionic dialect and Epic dialect imperfect φιλέεσκε [Refs]future φιλήσω, Epic dialect infinitive φιλησέμεν [Refs 8th c.BC+]: aorist 1 ἐφίλησα [Refs 5th c.BC+], etc.: perfect πεφίληκα[Refs]:—middle, poetical [Refs] aorist ἐφῑλάμη; 3rd.pers. singular ἐφίλατο, φίλατο, [Refs 8th c.BC+]; 3rd.pers. plural φίλαντο [Refs 8th c.BC+]; subjunctive φίλωνται [Refs 8th c.BC+]; but φίλατο as passive, [Refs 3rd c.BC+]; also participle φιλάμενος [Refs] —passive, future middle φιλήσομαι in passive sense, [Refs 8th c.BC+]: future 3 πεφιλήσομαι [Refs 3rd c.BC+]: aorist ἐφιλήθην [Refs 5th c.BC+]: Epic dialect 3rd.pers. plural ἐφίληθεν [Refs 8th c.BC+]: perfect…
Read the full entry →φιλέω
phileo
from 5384; to be a friend to (fond of (an individual or an object)),
i.e. have affection for (denoting personal attachment, as a matter of
sentiment or feeling; while 25 is wider, embracing especially the
judgment and the deliberate assent of the will as a matter of
principle, duty and propriety: the two thus stand related very much as
2309 and 1014, or as 2372 and 3563 respectively; the former being
chiefly of the heart and the latter of the head); specially, to kiss
(as a mark of tenderness):--kiss, love.
see GREEK for 5384
see GREEK for 2372
see GREEK for 25
see GREEK for 2309
see GREEK for 1014
see GREEK for 3563
φιλέω
v.
I love, kiss
φιλέω phileō 25x
pr. to manifest some act or token of kindness or affection; to kiss, Mt. 26:48; Mk. 14:44; Lk. 22:47; to love, regard with affection, have affection for, Mt. 10:37; Jn. 5:20; to like, be fond of, delight in a thing, Mt. 23:6; Rev. 22:15; to cherish inordinately, set store by, Jn. 12:25
φιλέω φίλος to love, regard with affection, Lat. diligere, Hom., etc.; φ. τινὰ φιλότητα to feel affection for him, Od.; to love and cherish as one's wife, Hom.:—the epic aor1 mid. in act. sense, Il.
to treat affectionately or kindly, to welcome a guest, Hom.:—Pass., παρ᾽ ἄμμι φιλήσεαι welcome shalt thou be in our house, Od.
to kiss, Aesch., etc.; c. dupl. acc., τὸ φίλαμα, τὸ τὸν Ἄδωνιν φίλασεν the kiss wherewith she kissed him, Mosch.:—Mid. to kiss one another, Hdt.
of things, to love, like, approve, Od., Soph.
c. inf. to love to do, be fond of doing, and so to be wont or used to do, Hdt., Trag.
of things, events, αὔρα φιλέει πνέειν Hdt.; φιλεῖ μέγαλα στρατόπεδα ἐκπλήγνυσθαι great armies are apt to be seized with panic, Thuc.; πάντα ἀνθρώποισι φιλέει γίγνεσθαι everything comes to man by experience, Hdt.; and…
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
25 occurrences in the New Testament, rendered 11 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 25 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
χρόνου δὲ προϊόντος, ὅπερ φιλεῖ τοῖς μεγάλων ἅπτεσθαι διανοουμένοις, ὄκνος μοι καὶ μέλλησις ἐγίνετο τηλικαύτην μετενεγκεῖν ὑπόθεσιν εἰς ἀλλοδαπὴν ἡμῖν καὶ ξένην διαλέκτου συνήθειαν.
Ἐδεήθην αὐτοῦ πολλά, ἵνα μοι δηλώσῃ τὴν παραβολὴν τοῦ ἀγροῦ καὶ τοῦ δεσπότου καὶ τοῦ ἀμπελῶνος καὶ τοῦ δούλου τοῦ χαρακώσαντος τὸν ἀμπελῶνα καὶ τῶν χαράκων καὶ τῶν βοτανῶν τῶν ἐκτετιλμένων ἐκ τοῦ ἀμπελῶνος καὶ τοῦ υἱοῦ καὶ τῶν φίλων τῶν συμβούλων:…
r Φίλων Ζήνωνι χαίρειν. εἰ αὐτός τε ἔρρωσαι καὶ τὰ ἄλλα σοί ἐστιν κατὰ νοῦν, εἴη
οὖν ἔχουσιν τὴν οἰκίαν· ἦν γὰρ αὐτῶν τὸ πρότερον· καὶ νῦν οὐκ ἐνοικεῖ ὁ Φίλων ἐν τῆι οἰκίαι, ἀλλὰ ἀπῃτημένη ἦν ὑπὸ Ἀπολλωνίου τοῦ παρὰ Ἀπολλοδότου. γέγραφα οὖν σοι
r Δείνων Ζήνωνι χαίρειν. Λεοντίσκος ὁ ἀποδιδούς σοι τὴν ἐπιστολὴν συνεστάθη μοι ὑπό τινων φίλων· ἐστιν δὲ καὶ μαθηματικος . πάνυ δή μοι χαρίζοιʼ ἄν, ἐάν τί σε τῶν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος