John 18:10 — Word Study
N1904Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
BSASimonSimōn thenoun PeterPetros [having a sword, being prepared to defend] havingechō▸ a swordmachaira [a short sword or dagger] drewhelkuō, helkō▸ itautos andkai he struckpaiō▸ theho of theho high priestarchiereus [the chief Jewish leader] servantdoulos [a slave or attendant] andkai cut offapokoptō▸ of himautos theho earōtion <the>ho right;dexios [the favored side] Waseimi▸ nowde nameonoma [a person's character or authority] of theho servantdoulos Malchus.Malchos△ [a servant of the high priest]
| Greek | English | Parsing |
|---|---|---|
| Σίμων | Simon | Noun, nominative, singular |
| οὖν | then | Conjunction |
| Πέτρος | Peter | Noun, nominative, singular |
| ἔχων | having | Verb, present, active |
| μάχαιραν | a sword | Noun, accusative, singular |
| εἵλκυσεν | drew | Verb, aorist, active |
| αὐτὴν | it | Personal pronoun, accusative, singular |
| καὶ | and | Conjunction |
| ἔπαισεν | he struck | Verb, aorist, active |
| τὸν | the | Article, accusative, singular |
| τοῦ | of the | Article, genitive, singular |
| ἀρχιερέως | high priest | Noun, genitive, singular |
| δοῦλον | servant | Noun, accusative, singular |
| καὶ | and | Conjunction |
| ἀπέκοψεν | cut off | Verb, aorist, active |
| αὐτοῦ | of him | Personal pronoun, genitive, singular |
| τὸ | the | Article, accusative, singular |
| ὠτάριον | ear | Noun, accusative, singular |
| τὸ | <the> | Article, accusative, singular |
| δεξιόν· | right; | Adjective, accusative, singular |
| ἦν | Was | Verb, imperfect, active |
| δὲ | now | Conjunction |
| ὄνομα | name | Noun, nominative, singular |
| τῷ | of the | Article, dative, singular |
| δούλῳ | servant | Noun, dative, singular |
| Μάλχος.¶ | Malchus. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Simon Peter drew his sword and struck the servant of the high priest, cutting off his right ear. The servant’s name was Malchus. |
| KJV | Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. |
| ASV | Simon Peter therefore having a sword drew it, and struck the high priest’s servant, and cut off his right ear. Now the servant’s name was Malchus. |
| YLT | Simon Peter, therefore, having a sword, drew it, and struck the chief priest's servant, and cut off his right ear — and the name of the servant was Malchus — |
| WEB | Simon Peter therefore, having a sword, drew it, struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. |
| BBE | Then Simon Peter, who had a sword, took it out and gave the high priest's servant a blow, cutting off his right ear. The servant's name was Malchus. |
Where they part company is Πέτρος — see How Translations Differ.
The sentence has a main clause followed by participial and noun phrases that provide additional details about the action and the characters involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectΣίμων
verbἔχω
The sentence as the grammar sees it Open the tree ›
1 of 26 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — John 18:10
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 Arrest of Jesusgenerated
John 18:10 describes the moment when Simon Peter, in a moment of zeal, drew his sword to defend Jesus during His arrest. This act of violence highlights the tension of the situation and contrasts sharply with Jesus' teachings of love and non-violence. Peter's impulsive action serves as a reminder of human instinct in the face of perceived danger, as well as the unfolding events that lead to Jesus' crucifixion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 18:26 | One of the high priest’s servants, a relative of the man whose ear Peter had cut off, asked, “Didn’t I see you with Him in the garden?” |
| 2 | Matthew 26:51–54 | At this, one of Jesus’ companions drew his sword and struck the servant of the high priest, cutting off his ear. |
| 3 | Mark 14:30–47 | “Truly I tell you,” Jesus replied, “this very night, before the rooster crows twice, you will deny Me three times.” |
| 4 | Luke 22:33–49 | “Lord,” said Peter, “I am ready to go with You even to prison and to death.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — Πέτρος, Petrosgenerated
The name Πέτρος (i.e., *Petros*) means 'rock' and is used specifically for Simon Peter, one of Jesus' apostles. This name signifies strength and stability, reflecting Peter's role in the early church.
Peter's actions in this verse demonstrate his commitment to Jesus, but also his misunderstanding of Jesus' mission. The name 'Peter' carries weight in the New Testament, as he becomes a foundational leader among the disciples.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Then Simon Peter drew his sword and struck the servant of the high priest, cutting off his right ear.' The BSB is consistent with the KJV and ASV in describing Peter's action.
Where the translations differ is in the rendering of Πέτρος. The KJV includes the phrase 'having a sword,' while the BSB and others simply state 'drew his sword.' This reflects a difference in how the translations convey Peter's readiness for conflict.
Sentence Structuregenerated
The main verb of the verse is εἵλκυσεν, drew, which governs the action Peter takes. The structure includes a subject (Simon Peter), a direct object (his sword), and a series of actions that describe what he did next.
The verse is composed of several clauses: the main clause describes Peter's action, followed by a participial phrase that explains the outcome of that action (cutting off the ear), and a final clause that identifies the servant involved.
Septuagint Backgroundgenerated
The word οὖν (oun), meaning 'then', appears in the Septuagint 110 times and is often used to indicate a conclusion or a result. In this context, it serves to connect the action of Peter drawing his sword to the preceding events, emphasizing the immediacy of his response.
The term μάχαιραν (machaira), meaning 'sword', is used in the LXX to translate the Hebrew word for 'sword' (חֶ֫רֶב), which conveys the idea of a weapon. This choice highlights the violent nature of Peter's action as he strikes the servant, reinforcing the dramatic tension of the moment.
In plain words — the whole versegenerated
John 18:10 tells how Simon Peter, in an attempt to defend Jesus during His arrest, drew his sword and cut off the ear of a servant named Malchus. This act of violence is a significant moment that illustrates the tension of the situation.
Frequently Asked Questionsgenerated
Peter drew his sword to defend Jesus from those who came to arrest Him, showing his loyalty but misunderstanding Jesus' purpose.
Cutting off the ear was a violent act that demonstrated Peter's impulsiveness and the chaos of the moment, contrasting with Jesus' message of peace.
Malchus was the servant of the high priest whose ear was cut off by Peter. His name is mentioned to highlight the personal nature of the conflict.
This event reveals Peter's zeal and willingness to fight for Jesus, but also his lack of understanding of Jesus' mission and the nature of His kingdom.
Reflection Questionsgenerated
- In what ways do I react impulsively in difficult situations, like Peter did?
- How can I better understand the teachings of Jesus about peace and non-violence?
- What does this passage teach me about loyalty and the right way to defend my beliefs?
- How can I learn from Peter's example to respond with wisdom rather than impulse?
The early church on this verse — how the Fathers read it
Early church writers reflect on the significance of Peter's action in this verse, discussing themes of violence and divine purpose.
While Jesus was betrayed, he nonetheless did not approve of the avenging sword of even one disciple. And this is someone who, if he wanted to, had legions of angels who would at one word have presented themselves from the heavens.Early Church Fathers on John 18 →
We think it is an important matter to obtain penalties from those who have wronged us: an important matter, I say.… But it is far greater and more godlike to put up with injuries.Early Church Fathers on John 18 →
Is Jesus suddenly arrested? He reproaches indeed, but follows. And if through zeal you cut off the ear of Malchus with the sword, he will be angry and will restore it.… And if you ask for the fire of Sodom on his captors,Early Church Fathers on John 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 18:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Simon Peter having a sword,.... Girt about him, which he either wore in common, or particularly at the feast, as the Galilaeans are said to do, to preserve them from thieves and wild beasts by
Read John Gill on John 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
Read Robert Jamieson on John 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is thought that this action of Peter’ s was before the apprehension of our Saviour, though after the discovery of it, as our evangelist reports it; because upon the apprehension of our Saviour, both , and , agree, that the disciples fled; and it can hardly be thought that if Peter had seen his Master apprehended he would have adventured upon so daring and provocative an action; nor could Christ, had he been first bound, have stretched out his hand, to have touched his ear, and healed it. Lest any should wonder how Peter came by a sword, we may read, , that the disciples had two swords amongst them, probably brought out of Galilee for the defence of themselves and their Master against…
Read Matthew Poole on John 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 Then Simon Peter having a sword drew it, and smote the high priest’ s servant, and cut off his right ear. The servant’ s name was Malchus. Ver. 10. The servant’ s name was Malchus] A busy fellow belike in surprising our Saviour. But it was a sad omen (saith a noble and renowned writer, Lord Brook) that Peter’ s sword should cut off the ear of Malchus, which signifies a king or kingly authority. How the pope hath lifted up himself, επιπανσεβασμα, above all that is called Augustus, or emperor, is better known than that it need be here related. And if bishops forbear (saith he) to touch the sceptre (which they strive to sway), it is but as once Mercury spared Jupiter’ s thunderbolts, which…
Read John Trapp on John 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Then Simon Peter having a sword drew it. . . .—Comp. Note on Matthew 26:51. The fact is recorded by all the Evangelists. St. John only tells us that it was done by Peter, and that the servant’s name was Malchus. He is also careful to note, as St. Luke does too, that it was the “right ear.”
Read Charles John Ellicott on John 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Having a sword] See Clarke on Lu 22:36. Cut off his right ear.] He probably designed to have cloven his scull in two, but God turned it aside, and only permitted the ear to be taken off; and this he would not have suffered, but only that he might have the opportunity of giving them a most striking proof of his Divinity in working an astonishing miracle on the occasion: see the notes on Matthew 26:51-56. The other three evangelists mention this transaction; but neither give the name of Peter nor of Malchus, probably because both persons were alive when they wrote; but it is likely both had been long dead before St. John published his history.
Read AdamClarke on John 18 →CambridgeThe Cambridge Bible for Schools and Colleges10. Then Simon Peter] Simon Peter therefore (John 18:3), because he ‘saw what would follow’ (Luke 22:49). All four Evangelists mention this act of violence; S. John alone gives the names. While S. Peter was alive it was only prudent not to mention his name; and probably S. John was the only one who knew (John 18:15) the servant’s name. S. Peter’s impetuous boldness now illustrates his impetuous words John 13:37 and Mark 8:32.having a sword] Probably one of the two produced in misunderstanding of Christ’s words at the end of the supper (Luke 22:38). To carry arms on a feast-day was forbidden; 30 that we have here some indication that the Last Supper was not the Passover.the high priest’s…
Read Cambridge on John 18 →Albert Barnes1798–1870Barnes' Notes on the BibleSee the notes at Matthew 26:51-52. The servant’s name was Malchus - His name is mentioned by neither of the other evangelists, nor is it said by the other evangelists who was the disciple that gave the blow.
Read Albert Barnes on John 18 →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 Simon Peter drew his sword and struck the servant of the high priest, cutting off his right ear. The servant’s name was Malchus.
Simon Peter therefore, having a sword, drew it, struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.
Then Simon Peter drew his sword and struck the servant of the high priest, cutting off his right ear. The servant’s name was Malchus.
Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear. (Now the slave’s name was Malchus.)
Tyndale line
Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.
Simon Peter therefore having a sword drew it, and struck the high priest’s servant, and cut off his right ear. Now the servant’s name was Malchus.
Simon Peter therefore having a sword drew it, and struck the high priest’s servant, and cut off his right ear. Now the servant’s name was Malchus.
Then Simon Peter, having a sword, drew it, and smote the servant of the high priest, and cut off his right ear. The servant's name was Malchus.
Then Simon Peter hauing a sword, drewe it, and smote the hie Priests seruant, and cut off his right eare. Nowe the seruants name was Malchus.
Strictly literal
Simon Peter therefore, having a sword, drew it, and smote the bondman of the high priest and cut off his right ear; and the bondman's name was Malchus.
Simon Peter, therefore, having a sword, drew it, and struck the chief priest's servant, and cut off his right ear — and the name of the servant was Malchus —
Simon Peter, therefore, having a sword, drew it, and struck the chief priest’s servant, and cut off his right ear—and the name of the servant was Malchus—
Then Simon Peter, who had a sword, drew it and struck the servant of the high priest and cut off his right ear. Now the name of the servant was Malchus.
From the Latin
Then Simon Peter, having a sword, drew it, and struck the servant of the high priest, and cut off his right ear. And the name of the servant was Malchus.
Simplified
Then Simon Peter drew a sword and struck Malchus, the high priest's servant, cutting off his right ear.
Then Simon Peter, who had a sword, took it out and gave the high priest's servant a blow, cutting off his right ear. The servant's name was Malchus.
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.
Simon ergo Petrus habens gladium eduxit eum : et percussit pontificis servum, et abscidit auriculam ejus dexteram. Erat autem nomen servo Malchus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܡܥܘܢ ܕܝܢ ܟܐܦܐ ܐܝܬ ܗܘܐ ܥܠܘܗܝ ܣܦܣܪܐ ܘܫܡܛܗ ܘܡܚܝܗܝ ܠܥܒܕܗ ܕܪܒ ܟܗܢܐ ܘܫܩܠܗ ܐܕܢܗ ܕܝܡܝܢܐ ܫܡܗ ܕܝܢ ܕܥܒܕܐ ܡܠܟ
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.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
The standard critical text of the New Testament.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
The previous edition, still widely cited.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
The Society of Biblical Literature edition, freely licensed.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
The edition that turned scholarship toward the earliest manuscripts.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
An independent critical text built from the oldest witnesses then known.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
A recent critical edition following documentary evidence closely.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ — τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
The reading of the majority of surviving manuscripts.
Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ — τὸ δεξιόν· ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὠτάριον ear | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 18:10
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word Σίμων (i.e., *Simos*) is a name used for several figures in the New Testament, including Simon Peter and Simon the Zealot. It is derived from Hebrew and commonly appears in various contexts, such as Simon of Cyrene and Simon the Pharisee. The lexicons note that it can also refer to a proverbial expression for a confederate in evil and a name related to a throw of dice.
Σίμων, -wvos [B. 16 (14)], 6, (jipnw, ‘a hearing’, fr. ynw ‘to hear’; [there was also a Grk. name Σίμων (allied w. σιμός, i.e. ‘flat-nosed’; Fick, Gr. Personennamen, p. 210), but cf. B. D.s. v. Simon init.; Bp. Lghtft. on Gal. p- 266 sq.]), Simon; 1. Peter, the apostle: Mt. xvii. 25; Mk. i. 29sq. 36; Lk. iv. 38; v. 4sq. 10, ete.; see Πέτρος. 2. the brother of Judas Lebbzus [cf. s.V. Ἰούδας, 8], an apostle, who is called Kavavirns [so RG, but 1, T Tr WH -vaios, q.v.], Mt. x. 4; Mk. iii. 18, and ζηλωτής, Lk. vi. 15; Acts i. 13. 3. a brother of Jesus [cf. s. v. ἀδελφός, 1]: Mt. xiii. 55; Mk. vi. 3. 4. a certain Cyrenian, who carried the cross of Jesus: Mt. xxvii. 32; Mk. xv. 21; Lk. xxiii. 26. 5. the father of Judas Iscariot [and himself surnamed Ἰσκαριὦτης (see Ἰούδας, 6) ]: Jn. vi. 71; xii. 4; xiii. 2, 26. 6. a certain Pharisee, Lk. vii. 40, 48 54.. who appears to [some, e. g. Grotius…
Read the full entry →Σίμων, a Greek name used as a substitute for Συμεών (7.v.) owing to similarity of sound (cf. Deissmann 8S, p. 315). The name is common in the papyri and need not necessarily refer to Jews, cf. P Lille I. 53°(B.c. 260-259), P Fay 14! (B.c. 124), P Tebt I. 4315 (B.c. 118), BGU IV. 11293 (B.c. 13), P Lond 1177729 (a.p. 113) (= III. p. 187), and BGU III. 9137 (A.D. 206).
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
∑ίμων
Simon
of Hebrew origin (8095); Simon (i.e. Shimon), the name of nine
Israelites:--Simon. Compare 4826.
see GREEK for 4826
see HEBREW for 08095
Σίμων, ωνος, ὁ
n.m.
Simon
Σίμων Simōn 75x
Simon, pr. name. (1) Simon Peter, Mt. 4:18. (2) Simon (the Canaanite) the Zealot, Mt. 10:4; Acts 1:13 . (3) Simon, brother of Jesus, Mt. 13:55; Mk. 6:3. (4) Simon, the leper, Mt. 26:6; Mk. 14:3. (5) Simon, the Pharisee, Lk. 7:40. (6) Simon of Cyrene, Mt. 27:32. (7) Simon, father of Judas Iscariot, Jn. 6:71. (8) Simon, the sorcerer,
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Simon
The abbreviated form of Simeon. (1.) One of the twelve apostles, called the Canaanite (Matt. 10:4; Mark 3:18). This word “Canaanite” does not mean a native of Canaan, but is derived from the Syriac word Kanean or Kaneniah, which was the name of a Jewish sect. The Revised Version has “Cananaean;” marg., “or Zealot” He is also called “Zelotes” (Luke 6:15; Acts 1:13; R.V., “the Zealot”), because previous to his call to the apostleship he had been a member of the fanatical sect of the Zealots. There is no record regarding him.
(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).
(contracted form of Simeon, a hearing). Son of Mattathias. [MACCABEES] Son of Onias the high priest, whose eulogy closes the "praise of famous men" in the book of Ecclesiasticus, ch. 4. (B.C. 302-293.) A "governor of the temple" in the time of Seleucus Philopator, whose information as to the treasures of the temple led to the sacrilegious attach of Heliordorus. 2 Macc. 3:4, etc. (B.C. 175.) Simon the brother of Jesus. The only undoubted notice of this Simon occurs in (Matthew 13:55; Mark 6:3) He has been identified by some writers with Simon the Canaanite, and still more generally with Symeon who became bishop of Jerusalem after the death of James, A.D. 62. The former of these opinions rests on no evidence whatever, nor is the later without its difficulties. Simon the Canaanite…
1. One of the twelve apostles. See PETER.
2. The Canaanite, or Zelotes, one of the twelve apostles. See ZELOTES.
3. One of the "brethren" of Jesus, Mt 13:55 Mr 6:3. He is by some supposed to be the same with the preceding Simon Zelotes. See JAMES 3.
4. The Cyrenian, who was compelled to aid in bearing the cross of Jesus, Mt 27:32, probably on account of his known attachment to His cause. He was "the father of Alexander and Rufus," Mr 15:21; and from the cordial salutation of Paul, Ro 16:13, it would seem that the family afterwards resided at Rome, and that their labor of love was not forgotten by God.
that hears; that obeys
76 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 75 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
γνοὺς γὰρ ὁ Δαυίδης τὴν τῶν Ζιφηνῶν κακοήθειαν καὶ τὴν τοῦ βασιλέως ἔφοδον ἐκλείπει μὲν τὰ στενὰ τῆς ἐκείνων χώρας, φεύγει δὲ ἐπὶ τὴν μεγάλην πέτραν τὴν οὖσαν ἐν τῇ Σίμωνος ἐρήμῳ.
Βακχιάδος α πυροῦ ἀρτάβαι οε, β ογ, γ πη δ ξδ, ναύλου τούτων Αν. Σίμων ἐσφράγισα.
οὐλὴ ἀντικνημίῳ ἀριστερῷ Πετσῖρις πρεσβύτερος Θευώνιος ἐτῶν με οὐλὴ δακτύλῳ μικρῷ χειρὸς ἀριστερᾶς Διόδωρος Σίμωνος ὡς ἐτῶν νε οὐλὴ ὀφρύι δεξιᾷ Νεφερῶς Πατωῆτος ἐτῶν λ οὐλὴ τραχήλῳ ἐξ ἀριστερᾶς
Πτο Κρίσπου δραχμαὶ Βχλβ Ἀπίωνος κομανοῦ δραχμαὶ χλβ διώβολον Πτολεμαίου Διοσκόρου δραχμαὶ ξ Ἀλεξάνδρου Σίμωνος δραχμαὶ … γίνονται τῶν ἐπὶ πόλεως δραχμαὶ … φόρων δραχμαὶ … ε
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 Greek word Πέτρος (i.e., *Petros*) means 'rock' or 'stone' and refers specifically to Simon Peter, the Apostle. It is derived from a primary word indicating a piece of rock and is used in the New Testament to denote Peter's identity and role. The entries consistently emphasize its connection to the name Cephas and its metaphorical implications of strength and stability.
Πέτρος, -ov, ὁ, (an appellative prop. name, signifying ‘a stone,’ ‘arock,’ ‘a ledge’ or ‘cliff’; used metaph. of a soul hard and unyielding, and so resembling a rock, Soph. O. R. 334; Eur. Med. 28; Here. fur. 1397; answering to the Chald. Κηφᾶς, q. v., Jn. i. 42 (43)), Peter, the surname of the apostle Simon. He was a native of Bethsaida, a town of Galilee, the son of a fisherman (see *Iwavyns, 3, and "Iwvas, 2), and dwelt with his wife at Capernaum, Mt. viii. 14; ΜΚ. 1. 30; Lk. iv. 38, ef. 1 Co. ix. 5. He had a brother Andrew, with whom he followed the occupation of a fisherman, Mt. iv. 18; Mk. i. 16; Lk. vy. 3. Both were received by Jesus as his companions, Mt. iv. 19; Mk. 1. 17; Lk. v. 10; Jn. i. 40-42 (41-43); and Simon, whose pre-eminent courage and firmness he discerned and especially relied on for the future establishment of the kingdom of God, he honored with the name of Peter…
Read the full entry →Πέτρος. For the occurrence of the name Peter, both in Greek and Latin, among the inscrr. in the first-century catacomb of Priscilla at Rome, see Edmundson /he Church in Rome, p- 52. The name is found in such early Christian papyrus letters as P land 11° (iii/A.D.) τῷ κυρίῳ pov ἀδελφῷ Πέτρῳ, PST III. 208? (iii/iv A.D.) χαῖρε ἐν K(upt)o, ἀγαπητὲ [ἄδ]ελφε Πέτρε. :
Πέτρος (Petros) — Peter.
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον ὀκριόεντα [Refs 8th c.BC+]; ἐν πέτροισι πέτρον ἐκτρίβων, to produce fire, [Refs 5th c.BC+]; of a boulder forming a landmark, [Refs 3rd c.BC+]
2. proverbial, πάντα κινῆσαι πέτρον 'leave no stone unturned', [Refs 5th c.BC+]; of imperturbability, καὶ γὰρ ἂν πέτρου φύσιν σύ γ᾽ ὀργάνειας [Refs 5th c.BC+]
II. a kind of reed, [Refs] —The usual Prose word is λίθος.
[unnamed] (Petros) — [wife of Peter].
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον…
∏έτρος
Petros
apparently a primary word; a (piece of) rock (larger than 3037); as a
name, Petrus, an apostle:--Peter, rock. Compare 2786.
see GREEK for 3037
see GREEK for 2786
Πέτρος, ου, ὁ
n.m.
Peter
Πέτρος Petros 156x
a stone; in NT the Greek rendering of the surname Cephas, given to the Apostle Simon, and having, therefore, the same sense as πέτρα, Peter, Mt. 4:18; 8:14
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Peter
Originally called Simon (=Simeon ,i.e., “hearing”), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths…
(a rock or stone). The original name of this disciple was Simon, i.e. "hearer." He was the son of a man named Jonas, (Matthew 16:17; John 1:42; 21:16) and was brought up in his father’s occupation, that of a fisherman. He and his brother Andrew were partners of John end James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty pears of age at the date of his call. That call was preceded by a…
This name in Greek signifies a rock, as does also the name Cephas in Syriac. Peter was one of the twelve apostles, and was also called Simon, Mt 16:17, and Simeon, Ac 15:14. He was of Bethsaida, and was the son of Jonas, a fisherman, which occupation he also followed. After his marriage he resided at Capernaum, Mt 8:14 Lu 4:38, though called at a later period to labor else where as an apostle, and it would seem often accompanied in his journeys by his wife, 1Co 9:5. When first introduced to Jesus by his brother Andrew, he received from Him the name of Peter, Joh 1:42…
a rock or stone
159 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 156 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.
τοῦ δὲ βασιλέως ἀκούσαντος παρὰ τῶν ἀγγέλων ταῦτα καὶ δυσφοροῦντος φάσκοντος ἁμαρτεῖν αὐτοὺς τῷ τείχει προσβαλόντας, δέον ὑπονόμοις καὶ μηχανήμασιν ἑλεῖν πειρᾶσθαι τὴν πόλιν, καὶ ταῦτʼ ἔχοντας παράδειγμα τὸν Γεδεῶνος υἱὸν Ἀβιμέλεχον, ὃς ἐπεὶ τὸν ἐν…
Πέτρον, ὅς διὰ ζῆλον ἄδικον οὐχ ἕνα οὐδὲ δύο, ἀλλὰ πλείονας ὑπήνεγκεν πόνους καὶ οὕτω μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης.
οὐχ ὡς Πέτρος καὶ Παῦλος διατάσσομαι ὑμῖν.
ἡμῶν Μαξιμιανοῦ Σεβαστοῦ τὸ ε καὶ Μαξιμιανοῦ τοῦ ἐπιφανεστάτου Καίσαρος τὸ β. Αὐρήλιοι Πωλίων Πέτρου μητρὸς Α … … ε … ἀπὸ ἐποικίου Φανοῦ ὡς ἐτῶν λ οὐλὴ μετώπῳ
Πέτρον … τὸν Πτολεμαῖον καὶ ὁπότερον αὐτῶν τῶν δύο ἐγγύων ἀλλήλων ἀποστήσειν καὶ ἐκδικήσειν παραχρῆμα
Παῦλον τὸν σταρτιώτην τῶν ὑπὸ τὴν σὴν φροντίδα, καὶ ὑπέβαλεν τοὺς σὺν αὐτῷ κακοπραγμόνας Πέτρον υἱὸν Σαραπίωνος καὶ τὸν τούτου ἀδελφὸν Μέλαν στρατιώτην καὶ Ἀπίωνα υἱὸν Ὡρίωνος εἰρηνάρχου ἀπὸ
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
μάχαιρα (machaira) refers to a large knife or dagger, often used for sacrificial purposes or as a weapon. It is distinguished from larger swords and is mentioned in various New Testament contexts, such as in Matthew 26:47 and Acts 12:2. The term can also metaphorically represent war or conflict, as seen in Matthew 10:34. There is some variation in the forms of the word used in different texts.
μάχαιρα, cen. -as [so (with RG) Lehm. in Lk. xxi. 24] and -ns, dat. -a [so (with R G) Lehm. in Lk. xxii. 49; Acts xii. 2] and -y (betw. which forms the codd. vary, ef. [Serivener, Collation, ete. p. lvi.; ΤῸ Proleg. p. 117; WH. App. p- 1561; W. 62 (61); B.11; Delitzsch on Heb. xb 34 p. 584 note), ἡ, (akin to μάχη and Lat. mactare); 1. a large knife, used for killing animals and cutting up flesh: Hom., Pind., Hdt., al.; hence Gen. xxii. 6,10; Judg. xix. 29 Alex.,for NN. 2. asmall sword, distinguished fr. the large sword, the ῥομφαία (Joseph. antt. 6, 9, 5 ἀποτέμνει THY κεφαλὴν τῇ ῥομφαίᾳ τῇ ἐκείνου (Goliath’s), μάχαιραν οὐκ ἔχων αὐτός), and curved, for a cutting stroke; distinct also fr. ξίφος, a straight sword, for thrusting, Xen. r. eq. 12, 11, cf. Hell. 3, 3, 7; but the words are freq. used interchangeably. Inthe N. T. univ. α sword (Sept. often for 29m) : as a weapon for making or…
Read the full entry →μάχαιρα. In Ptolemaic papyri the usual forms of the gen. and dat. of this common noun are μαχαίρας, μαχαίρᾳ, e.g. P Par 1215 | (B.C. 157) σπασάμενος λέπει pe τῇ μαχαίρᾳ εἰς Td σκέλος, | and thesame holds generally true of the LXX (cf. Thackeray Gr. i. p. 141f., Helbing Gr. p. 31 ff.). In the NT only μαχαίρης, μαχαίρῃ, are found, and are normal in papyri of the Roman period. For an ex. from an earlier date see P | Tebt I. 16 (Β. 6. 114) ἐν μαχαίρηι ‘armed with a sword ” (for instrumental ἐν cf. 1 Cor 42! and the editors’ note). See further Moulton Pro/eg. pp. 38, 48, and Gr. ii. p. 118. We | may add as further illustrating the word P Tebt I. 48? (c, B.C, 113) σπασαμένων tas μαχαίρας, and P Ryl II. 256% (i/B.c.) where a young man complains that he has been deprived οἵ --πατ]ρικὴν στρατιωτικὴν μάχαιραν, which he had inherited. In Lk 228 Field (Wo/es, p. 76 f.) suggests as an alternative…
Read the full entry →μάχαιρα (machaira) — sword.
μάχαιρ-α [μᾰ], ας
(later -ης, dative -ῃ, [NT+2nd c.BC+], ἡ, large knife or dirk, [Refs 8th c.BC+]; carving-knife, [Refs 5th c.BC+]; sacrificial knife, [Refs 5th c.BC+] —ἡ Δελφικὴ μ. a knife adapted to various purposes, [Refs 4th c.BC+] see at {Δελφικὴ μ}.; proverbial, of greedy persons, because Delphian sacrificers claimed a share for the knife, [Refs]
2. as a weapon, short sword, dagger, [Refs 5th c.BC+]; used by jugglers, [Refs 5th c.BC+]; later, sabre, opposed to the straight sword (ξίφος), [NT+5th c.BC+]; οἱ ἐπὶ τῆς μ., of a bodyguard, [Refs 2nd c.AD+]; but, ἐπὶ μ. τασσόμενοι possessing power of life and death (jus gladii), Cat.Codex Astr.[Refs]; μ. ἱππική cavalry sabre, [Refs 3rd c.BC+]
μάχαιρα
machaira
probably feminine of a presumed derivative of 3163; a knife, i.e.
dirk; figuratively, war, judicial punishment:--sword.
see GREEK for 3163
μάχαιρα, ας, ἡ
n.f.
a sword
μάχαιρα μάχαιρα, ἡ, μάχομαι a large knife or dirk, worn by the heroes of the Iliad next the sword-sheath, Il.: generally, a knife for cutting up meat, Hdt., attic
as a weapon, a short sword or dagger, Hdt., etc.: a sabre or bent sword, opp. to the straight sword (ξίφος), Xen.
a kind of rasor, μιᾷ μαχαίρᾳ with the rasor's single blade, opp. to διπλῆ μ. scissars, Ar.
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
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
29 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 29 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 132 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.
τὰ δὲ Σίκιμα ὁ Ἰακὼβ λαμβάνει οὐ παρὰ θεοῦ, ἀλλ’ „ἐν μαχαίρᾳ καὶ τόξοις“, λόγοις τμητικοῖς καὶ ἀμυντηρίοις·
δραμὼν δʼ ἐφίσταται τῷ πολεμίῳ κειμένῳ καὶ τῇ ῥομφαίᾳ τῇ ἐκείνου μάχαιραν οὐκ ἔχων αὐτὸς ἀποτέμνει τὴν κεφαλὴν αὐτοῦ.
τί δὲ καὶ ἑαυτὸν ἔκδοτον δέδωκα τῷ θανάτῳ, πρὸς πῦρ, πρὸς μάχαιραν, πρὸς θηρία;
οἰκίαν, ὁ δὲ Μαρρῆς … … α ἐλιθοβόλει ἡμᾶς. … όδρων Ὥρου καὶ σπασάμενος μάχαιραν κατεδίωκεν ἡμᾶς … ων καὶ οὕτως ἀπηλλα- … σ καὶ Νεφερσοῦχις … δι’ ἧς
ὁ εἷς τῶν προγεγραμμένων Ὀννῶφρις … μενος μοι ἐκεῖνος ἀντιλογίας μάχην ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν καὶ … επιστρέψας καὶ σπασάμενος ταύτην βουλόμενός με ἀλογῆσαι κατήνεγκε πληγαῖς τρισὶ καὶ τὴν
φιλτάτωι χαίρειν καὶ ἐρρωμένωι διευτυχεῖν· ἀνοικονομήτως ἀναστραφέντες μέχρι τοῦ νῦν ἐνεπόδισαν τὴν περὶ τῶν μαχαιρῶν ἐπιστολὴν καίπερ ἐπιτεταχότος τοῦ ἡγεμόνος γράψαι πολλαῖς ὁδοῖς χρησάμενοι, πλὴν ἐν τύπωι γέγονε· λοιπόν
The Greek word ἕλκω (lemma: helkō) means to draw or pull, both literally and metaphorically. It appears in various contexts, such as drawing a sword or persuading someone. In the New Testament, it is used in verses like John 6:44 and 12:32, where it conveys a sense of attraction rather than force. Lexicographers note that it differs from similar words by emphasizing a non-violent drawing.
Turse words differ, and the difference between them is not theologically unimportant. We best represent this difference in English, when we render σύρειν, ‘to drag,” ἕλκειν, ‘to draw.’ In σύρειν, as in our ‘drag,’ there lies always the notion of force, as when Plutarch (De Lib. Ed. 8) speaks of the headlong course of a river, πάντα σύρων καὶ πάντα παραφέρων : and it will follow, that where persons, and not merely things, are in question, σύρειν will involve the notion of violence (Acts viii. 3 ; xiv. 19; xvii. 6; ef. κατασύρειν, Luke xii. 58). But in ἕλκειν this notion of force or violence does not of necessity lie. It may be there (Acts xvi. 19; xxi. 30; Jam. ii. 6; cf. Homer, JI. xi. 258; xxiv. 52,417; Aristophanes, Hquit. 710; Euripides, Troad. 70: Aias εἷλκε ἹΚασάνδραν Bia) ; but not of necessity (thus Plato, Rep. vi. 494e: ἐὰν ἕλκηται πρὸς φιλοσοφίαν : ef. vii. 538 d), any more…
Read the full entry →ἕλκω (and in later writ. ἑλκύω also [Veitch 5. v.; W. 86 (82)]); impf. εἷλκον (Acts xxi. 30); fut. ἑλκύσω [ἐλκ. Rec Jn. xii. 32]; 1 aor. εἵλκυσα ([inf. (Jn. xxi. 6) ἑλκύσαι Rez εἰς L T WH, -κῦσαι R
ἕλκω. For the literal sense “" draw,” cf. PSI IV. 365% (B.C. 251-0) τῶν τὴν ὀπτὴν πλίνθον ἑλκόντων, OG/S 483° (1i/B.C. ) ἐάν τινες ἐν ταῖς ὁδοῖς χοῦν ὀρύσσωσιν . . . ἢ πλίνθους ἕλκωσιν. In P Magd 118 (B.c. 221) it is used of ‘towing ”’ a ship—péyis ἕλκοντες τὸ πλοῖον ἠγάγομεν ἐπὶ τὸν ὅρμον τοῦ ᾿Αρσινοΐτου, and in P Tebt II. 38333 (A.D. 46) of an exit “leading’”’ to the north and east—8[1Ja τῆς ἑλκο[ύσης] εἰς Tov βορρᾶ (1. βορρᾶν) kal ἀπηλιώτην ἐξόδου : cf. P Oxy II. 25938 (A.D. 23). See also for meaning ΚΕ compel,” “impress,” P Tebt I. 5179 (B.c. 118) προστετάχασι δὲ μηδὲ τοὺς στρα(τηγοὺς) καὶ τοὺς ἄλλους τοὺς πρὸς ταῖς πραγματείαις ἕλκειν τινὰς τῶν κατοικούντων ἐν τῆι χώρᾳ εἰς λειτουργίας ἰδίας, “and they have decreed that the strategi and the other officials may not compel any of the inhabitants of the country to work for their private service ” (Edd.), P Par 633 (z.c. 164) (= P Petr…
Read the full entry →ἕλκω (helkuō, helkō) — to draw/persuade.
ἕλκω
(ἑλκύω late, [Refs 8th c.BC+], imperfect
__A εἷλκον [Refs 4th c.BC+], Epic dialect ἕλκον [Refs 8th c.BC+]: future ἕλξω [Refs 5th c.BC+]: aorist εἵλκῠσα [Refs 5th c.BC+], Trag. and Attic dialect, [Refs 5th c.BC+]; later εἷλξα, poetry ἕλξα [Refs 2nd c.AD+]: perfect εἵλκῠκα [Refs 4th c.BC+]; perfect participle ἑολκώς probably in [Refs 5th c.BC+] —middle, future -ύσομαι (ἐφ-) [Refs 2nd c.AD+]aorist εἱλκυσάμην (ἀφ-) variant in [Refs 5th c.BC+], subjunctive ἀφελκύσωμαι [Refs 5th c.BC+]:—passive, future ἑλκυσθήσομαι [Refs 4th c.BC+]: aorist εἱλκύσθην [Refs 5th c.BC+]; later εἵλχθην [Refs 1st c.AD+]: perfect εἵλκυσμαι [Refs 5th c.BC+]: pluperfect εἵλκυστο [Refs 5th c.BC+] —In _Attic dialect_, ἕλκω, ἕλξω were alone used in present and future, while the other tenses were formed from ἑλκυ-; compare ἑλκέω (which see), ἑλκυστάζω. In…
ἑλκύω ἕλκω
helkuo
or helko hel'-ko; probably akin to 138; to drag (literally or
figuratively):--draw. Compare 1667.
see GREEK for 138
see GREEK for 1667
ἑλκύω
v.
I drag, draw, pull, persuade
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
8 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 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
ὀφθαλμοὶ δὲ ἀπὸ γῆς ἐν ἀκαρεῖ φθάνουσιν εἰς οὐρανὸν καὶ τὰ πέρατα τοῦ παντός, ἐπ’ ἀνατολὰς ὁμοῦ καὶ δύσεις ἄρκτον τε καὶ μεσημβρίαν, καὶ ἀφικνούμενοι πρὸς τὸ θεωρεῖν ἕλκουσιν ἐπὶ τὰ φανέντα τὴν διάνοιαν.
τὸ δὲ τρύβλιον καὶ ἡ φιάλη, ἀργυρᾶ δὲ ἦν, σίκλους μὲν αἱ δύο διακοσίους εἷλκον, εἰς δὲ τὴν φιάλην ἑβδομήκοντα μόνοι δεδαπάνηντο, πλήρεις δὲ ἦσαν ἀλεύρων ἐλαίῳ πεφυραμένων, οἷς ἐπὶ τῷ βωμῷ χρῶνται πρὸς τὰς ἱερουργίας·
κώμην αὐτοῦ. ἐπεὶ δὲ ὕβριν προσέλαβα ὧδε μεγάλην καὶ ἐγγὺς ἐπὶ τὸν ἡγεμόνα με εἵλκυσαν, οὐ καθʼ ὑμᾶς ὃ ἐποιήσατέ μοι. ἄλλο σημεῖόν σοι γράφω περὶ αὐτοῦ, ὅτι ἡ
ἀργῆσαι ὅλως. τοὺς κλάδους ἔνεγκον εἰς τὴν ὁδὸν πάντας ἵνα δήσῃ τρία τρία καὶ ἑλκύσῃ. οὕτως ποίησον, καὶ συνφέρει. μὴ προσποιήσῃς πρὸς τοὺς κυρίους αὐτῶν. τάχα οὐδὲν δίδω αὐτῷ.
ἐκ τῶν δημοσίων γενέσθαι χρημάτων. ὡς δ’ ἂν κατασκευασθέντων τῶν πλοίων μηδεμία περὶ τοῦ ἑλκύσαι αὐτὰ καὶ γενέσθαι χρήσιμα ἐνέδρα ἐπακολουθήσειεν, ἤδη καὶ τῆς ἐξαρτείας αὐτῶν καὶ τῶν μελλόντων
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-ASF — Personal pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
P-ASF Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Feminine
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
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
παίω is a verb meaning to strike or smite, often with the hand or a weapon. It can also refer to stinging, as with a scorpion. The New Testament uses it in contexts like hitting with a fist (e.g., Mt 26:68) or a sword (e.g., Mk 14:47). The entries show a consistent understanding of the term, with no significant disagreement among lexicons.
παίω. For παίω, ‘strike, smite,” as in Lk 22®4 (see Streeter, Four Gospels, p. 325 ff.), cf PSI III. 168! (8.6. 118) of] ἐπιθέμενοι ἔπαισάμ. pe [ῥάβ]δωι eis τὸν δεξιὸν [ἀ]ρ[ μό]ν, “ who attacking smote me with a rod on the right shoulder-joint.” See also Artem. p. 14918. 1 ἐς
παίω (paiō) — to strike.
παίω,
Boeotian dialect πήω Hdn.Gr.2.949; Attic dialect 2nd pers. singular imperative παῖ [Refs 5th c.BC+] codices: future παίσω [Refs 5th c.BC+]: aorist ἔπαισα [Refs 5th c.BC+]: perfect πέπαικα [LXX+5th c.BC+]:—middle, imperfect ἐπαιόμην [Refs 1st c.AD+]: aorist ἐπαισάμην [Refs 5th c.BC+]:—passive, aorist ἐπαίσθην [Refs 4th c.BC+]perfect πέπαισμαι (ἐμ-) [Refs 2nd c.AD+]; but the passive tenses were mainly supplied by πλήσσω (παίσαντές τε καὶ πληγέντες [Refs 5th c.BC+]; and ἐπάταξα (from πατάσσω) was generally used as aorist:—poet. Verb (not in [Refs 8th c.BC+], strike, smite, whether with the hand, or with a rod or other weapon, σκυτάλοισί τινας [Refs 5th c.BC+]; παῖε πᾶς strike home!, [Refs 5th c.BC+]; παισάτω πᾶς (παῖς codices), παῖ δή, παῖ δή [Refs 5th c.BC+]; τί μ᾽ οὐκ ἀνταίαν ἔπαισέν τις (i.e. πληγήν) ; [Refs 5th c.BC+]; π. ἅλμην, of rowers…
Read the full entry →παίω
paio
a primary verb; to hit (as if by a single blow and less violently than
5180); specially, to sting (as a scorpion):--smite, strike.
see GREEK for 5180
παίω
v.
I strike, smite
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 12 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καιρίως δὲ τῆς πληγῆς ἐνεχθείσης, εἰ μὲν εὐθὺς θνῄσκοι, καὶ ὁ παίσας θνῃσκέτω τὰ ἴσα οἷς διέθηκε παθών·
οὐρανὸς δὲ οὐ καθαρὸς ἐνώπιον αὐτοῦ: ἔα δέ, οἱ κατοικοῦντες οἰκίας πηλίνας, ἐξ ὧν καὶ αὐτοὶ ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν: ἔπαισεν αὐτοὺς σητὸς τρόπον, καὶ ἀπὸ πρωΐθεν ἕως ἑσπέρας οὐκ ἔτι εἰσίν: παρὰ τὸ μὴ δύνασθαι αὐτοὺς ἑαυτοῖς βοηθῆσαι ἀπώλοντο.
ἐντεῦθεν πληγὰς πλέους ἔδωκεν εἰς τε … … καὶ τὰ ἄλλα μέρη τοῦ σώματος. παίσας μου τὸν ἀριστερὸν … ον πυγμῇ ἐξεχύθη μου … … γενομένης ἐκ τοῦ υ
ὁμοίως Περναῖος Καοῦκ γόμος α ὁμοίως Πλῆνις παστ … ἀπὸ Πατς γόμος α ὁμοίως Παϊσᾶς Παμοντεκύσιος γόμοι ια ὁμοίως Πασήμιος ἀπὸ Θµον … Θελογι γόμοι β ὁμοίως Ἐπώνυχος ἀδελφὸς
Πορτιοῦς Διακονεῦτος γόμοι β Περναῖος Καοῦκ γόμος α Πλῆνις παστ … Πατς γόμος α Παϊσᾶς Παμοντεκύσιος γόμοι ια γίνονται γόμοι
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The 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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 ἀρχιερεύς (i.e., *archiereus*) means 'high priest' or 'chief priest.' It is composed of elements meaning 'chief' and 'priest.' The term appears in the New Testament, notably in references to the high priestly role in Jewish tradition, including Christ's role as high priest. The plural form refers to chief priests, including former high priests and their families.
ἀρχ-ιερεύς, -έως, 6, chief priest, high-priest. 1. He who above a others was honored with the title of priest, the chief of the priests, 917137 j3 (Lev. xxi. 10; Num. xxxv. 25, [later UNI 7113, 2 K. xxv. 18; 2 Chr. xix. 11, εἴς. }) : Mt. xxvi. 3, and often in the Gospels, the Acts, and the Ep. to the Heb. It was lawful for him to perform the common duties of the priesthood; but his chief duty was, once a year on the day of atonement, to enter the Holy of holies (from which the other priests were excluded) and offer sacrifice for his own sins and the sins of the people (Lev. xvi.; Heb. ix. 7, 25), and to preside over the Sanhedrin, or supreme Council, when convened for judicial deliberations (Mt. xxvi. 3; Acts xxii. ὃ; xxiii. 2). According to the Mosaic law no one could aspire to the high-priesthood unless he were of the tribe of Aaron, and descended moreover from a high-priestly family…
Read the full entry →ἀρχιερεύς. P Leid G4 (end of ii/B.c.) τοῖς ἐπιστάταις τῶν ἱερ[ῶ]ν καὶ ἀρχιερεῦσι seems to define the term in Egypt, but it had also more special use. P Tebt II. 315% (ii/a.p.) τὸν ἀπιθοῦντα μετὰ φρουρᾶς τῷ ἀρχιερῖ πέμπιν is indeterminate. But in 24. 2042, according to Wilcken and the editors, the same official, known as ἀρχιερεὺς ᾿Αλεξανδρείας καὶ Αἰγύπτου πάσης, is addressed as idiologus, ‘‘administrator of the Private accounts’’ (Edd.). Prezszgke 305° has υἱοῦ Τρήσεως ἀρχιερέως (A.D. 210), in a dedication. AZ/ichel 1231 (early i/p.c.) ᾿Αρχιερεὺς μέ[γ]ας rededicates to Ζεὺς "OdPros (of Olba in Cilicia) buildings once constructed by Seleucus Nicator: we are reminded of the phrase in Heb 414. ᾿Αρχιερεύς and ἀρχιερεὺς μέγιστος were the regular terms in the East for translating the title pov/t/ex maximus, borne by the Emperors: see ZA, p. 369 f., where Deissmann refers to the evidence from…
Read the full entry →ἀρχιερεύς (archiereus) — high-priest.
ἀρχῐερ-εύς, έως, ὁ:
Ionic dialect ἀρχῐέρεως, εω, [Refs 5th c.BC+]:— arch-priest, chief-priest, [same places], frequently in Inscrr., νήσου[Refs 1st c.AD+], etc.:—at Rome, = pontifex, [Refs 1st c.AD+]; ἀ. μέγιστος, = pontifex maximus, [Refs]:—at Jerusalem, high-priest, [LXX+NT]
ἀρχιερεύς
archiereus
from 746 and 2409; the high-priest (literally, of the Jews, typically,
Christ); by extension a chief priest:--chief (high) priest, chief of
the priests.
see GREEK for 746
see GREEK for 2409
ἀρχιερεύς, έως, ὁ
n.m.
high priest, chief priest
ἀρχιερεύς archiereus 122x
a high-priest, chief-priest
ἀρχιερεύς an arch-priest, chief-priest, Hdt.:— at Rome, the Pontifex Maximus, Plut.:—at Jerusalem, the high-priest, NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
See PRIEST, HIGH.
High priest
Aaron was the first who was solemnly set apart to this office (Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on his death passed to his successor in office (Ex. 29:29, 30). Besides those garments which he wore in common with all priests, there were four that were peculiar to himself as high priest:
(1.) The “robe” of the ephod, all of blue, of “woven work,” worn immediately under the ephod. It was without seam or sleeves. The hem or skirt was ornamented with pomegranates and golden bells, seventy-two of each in alternate order. The sounding of the bells intimated to the people in the outer court the time when the high priest entered into the holy place to burn incense before the Lord (Ex. 28).
→ See PRIEST
123 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 122 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.
τούτου χάριν ὁ ἀρχιερεὺς εἰς τὰ ἅγια τῶν ἁγίων οὐκ εἰσελεύσεται ἐν τῷ ποδήρει (cf.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ᾖ εὕρομεν τὸ σωτήριον ἡμῶν, Ἰησοῦν Χριστόν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν.
Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ ἀρχιερεῖ Γαίῳ Ἰουλίῳ Ἀσκλᾷ ἐξηγητῇ καὶ στρατηγῶι παρὰ Ἁρπαήσιος τοῦ Δικράνους τῶν ἀπὸ Φιλαδελφείας γεωργοῦ
Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ ἀρχιερεῖ Γαίωι Ἰουλίωι Ἀσκλᾶι ἐξηγητῇ καὶ στρατηγῶι παρὰ Πεθεῦτος πρεσβυτέρου τοῦ Πεναῦτος δημοσίου γεωργοῦ τῶν
ctr Αὐτοκράτωρ Καῖσαρ, θεοῦ Τραϊανοῦ Παρθικοῦ υἱός, θεοῦ Νέρουα υἱωνός, Τραιανὸς Ἁδριανὸς Σεβαστός, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας τὸ κ, αὐτοκράτωρ τὸ β, ὕπατος τὸ γ, πατὴρ πατρίδος λέγει·
δοῦλος (doulos) means a slave or servant, often indicating a person in a state of subjection. It can refer to both male and female slaves, with δούλη (doulē) specifically denoting a female slave. The term is used in various contexts in the New Testament, including literal servitude and metaphorical senses of spiritual bondage, as seen in Romans 6:19 and John 8:34.
THE only passage in the N. T. in which θεράπων occurs is Heb. iii. 5: ‘‘ And Moses verily was faithful in all his house, as a servant” (ὡς θεράπων). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given θεράπων as its rendering of 12; it has done the same elsewhere (Exod. iv. 10; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by θεράπων, but by δοῦλος, out of which latter rendering, no doubt, we have at Rev. xv. 8, the phrase, Μωῦσῆς ὃ δοῦλος τοῦ Θεοῦ. It will 1 Lampe: ‘Christus est Vitis vera, ... et qua talis preponi, quin et opponi, potest omnibus aliis qui etiam sub hoe symbolo in scriptis propheticis pinguntur.’ Six) SYNONYUS OF THE NEW TESTAMENT. 20 not follow that there is no difference between δοῦλος and θεράπων ; nor yet that there may not be occasions when the one word would be far more fitly employed…
Read the full entry →δοῦλος, -η, -ον, (derived by most fr. δέω to tie, bind; by some fr. AEAQ to ensnare, capture, [(?) ἃ]. al.; οἵ. Vanitek p. 322]); serving, subject to: παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, Ro. vi. 19. Then substantively, ἡ δούλη a female slave, bondmaid, handmaid: τοῦ θεοῦ, τοῦ κυρίου, one who worships God and submits to him, Acts ii. 18 (fr. Joel ii. 29 (iii. 2)); Lk. i. 38, 48. ὁ δοῦλος, Sept. for 33; 1. a slave, bondman, man of servile condition; a. properly: opp. to ἐλεύθερος, 1 Co. vii. 21; xii. 13; Gal. iii. 28; Eph. vi. 8; Col. iii. 11; Rev. vi. 15; xiii. 16; xix. 18; opp. to κύριος, δεσπότης, οἶκοδεσπότης, Mt. x, 24; xiii. 27sq.; Lk. xii. 46; Jn. xv. 15; Eph. vi. 5; Col. ii. 22; iv.1; 1 Tim. vi. 1; Tit. ii. 9; and very often. b. metaph. a. one who gives himself up wholly to another’s will, 1 Co. vii. 23; or dominion, τῆς ἁμαρτίας, Jn. vill. 834; Ro. vi. 17, 20; τῆς…
Read the full entry →| δόλος. For δόλος in the forensic sense, as Deut 2774, cf. the Jewish prayer for vengeance from Rheneia, Sy// 816% (ii/i B.c.) ἐπὶ τοὺς δόλωι φονεύσαντας : see Deissmann LAE, p. 423. Cf. the compound δολοφονέω, BGU II. 388i. 23 (ji/iii A.D.), Sy/Z 324° (i/B.c.). In BGU I. 3261-8 (a will—a pb. 189) we find ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς ἀπέστη (?=améotw). Mommsen (Si/cungsherichte der Akad. su Berlin, phil.-hist. Klasse, 18 Jan. 1894, Ρ. 50) states that he has not met the phrase elsewhere in this connexion, and compares the common formula on graves, ab hoc monumento dolus A much earlier instance of δόλος πονηρός is Sy// 319% (ii/B.C.) μήτε να[υσὶν βοηθείτωσαν δημοσίαι βουλῇ μετὰ δόλου πονηροῦ: cf. OG/S 62912 (Δ.1.. 137) χωρὶ[ς] δόλου πο[νηροῦ, PSI III. 1587 (astrological —?iii/A.D.) διὰ μετεωρισμῶν καὶ κακῶν [δόλ]ων. malus abesto. The first of these inscriptions is about contemporaneous…
Read the full entry →δοῦλος (doulos) — slave.
δοῦλος
__A, Cretan dialect δῶλος [Refs], ὁ:—properly born bondman or slave, opposed to one made a slave, τὰ ἀνδράποδα πάντα καὶ δοῦλα καὶ ἐλεύθερα [Refs 5th c.BC+]: then, generally, bondman, slave, opposed to δεσπότης (which see): not in [Refs 8th c.BC+], who twice has feminine δούλη, ἡ, bondwoman, [Refs 8th c.BC+]: frequently of Persians and other nations subject to a despot, [Refs 5th c.BC+]; οὔ τινος δοῦλοι κέκληνται, of the Greeks, [Refs 4th c.BC+] slaves to money, [Refs 5th c.BC+]; λιχνειῶν, λαγνειῶν, [Refs 5th c.BC+]
__A.II adjective (not in [Refs 4th c.BC+], δοῦλος, η, ον, slavish, servile, subject, δ. πόλις [Refs 5th c.BC+]; σῶμα δ., opposed to νοῦς ἐλεύθερος, [Refs 5th c.BC+]; δ. θάνατος, ζυγόν, πούς, [Refs 5th c.BC+] more…
δοῦλος
doulos
from 1210; a slave (literal or figurative, involuntary or voluntary;
frequently, therefore in a qualified sense of subjection or
subserviency):--bond(-man), servant.
see GREEK for 1210
δοῦλος, ου, ὁ
Adj. & n.m.
a male slave
δοῦλος doulos 126x
a male slave, or servant, of various degrees, Mt. 8:9, et al. freq.; a servitor, person of mean condition, Phil. 2:7; fem. δούλη, a female slave; a handmaiden, Lk. 1:38, 48; Acts 2:18; δοῦλος, used figuratively, in a bad sense, one involved in moral or spiritual thraldom, Jn. 8:34; Rom. 6:17, 20; 1 Cor. 7:23; 2 Pet. 2:19; in a good sense, a devoted servant or minister, Acts 16:17;
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
130 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 126 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 55 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 αἱ τοσαῦται τῶν τοσούτων ἀλκαί τε καὶ δυνάμεις εὐοπλούντων—ἔχουσι γὰρ τὰς ἐκ φύσεως παρασκευὰς αἷς ἀμύνονται—καθάπερ δοῦλοι δεσπότην κατεπτήχασι καὶ τὰ προσταττόμενα δρῶσι·
Ἐκπεμφθεὶς μετὰ τῶν ἀδελφῶν παρὰ τοῦ πατρὸς ἐπὶ συλλογῇ τῶν καρπῶν θέρους ἀκμάζοντος ὁρᾷ πολὺ τῶν κατὰ συνήθειαν ἐπιφοιτώντων κατὰ τοὺς ὕπνους ὀνειράτων διαφέρουσαν ὄψιν, ἣν περιεγερθεὶς τοῖς ἀδελφοῖς ὡς κρινοῦσιν αὐτῷ τὸ σημαινόμενον ἐξέθετο, λέγων…
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
ενοικ α 𐅵 … … Οὐεσπασιανοῦ ἐτῶν νζ ἄσημος Διόσκορος δοῦλος Λαβερίας τῆς Πασίωνος κατὰ τὸ 𐅵 μέρος ἀπὸ Ἑλληνίου οὗ τὸ λοιπὸν ἥμισυ μέρος
ἐπιτηρήσεως δραχμὰς κη Ἥρων γέρων ἀσκαύλης ἐπιτηρήσεως δραχμὰς ιϛ ἡμῖν δραχμὰς ιη Διονυσιάδος Σαραπίων δοῦλος Παπυρίου ἐπὶ δραχμαῖς μη ἡμῖν δραχμὰς μη Πτολεμαῖος αὐλητὴς Φρεμεὶ ἐπὶ δραχμαῖς ιθ ἡμῖν
ταύταις ταῖς ἀνεγνωσμέναις κρίσεσιν διαγορεύει … ἐν ἀνομοίᾳ ὑποθέσει. ἤκουσας τοὺς ἁπλῷ χρήματι πωλοῦντας δοῦλον … ἀνευθύνους εἶναι, ἐπειδάν τις αὐτοῖς τοιοῦτο ἔγκλημα ἐπενέγκῃ οἷον οὗτος· ἐὰν γὰρ μηδὲν
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 ἀποκόπτω (i.e., *apokopto*) means 'to cut off' or 'to amputate.' It can refer to literal cutting, such as severing limbs, or metaphorical uses like excluding or rejecting. In the New Testament, it appears in verses like Mark 9:43 and Galatians 5:12, where it can imply self-mutilation or castration. The lexicons note its use in various contexts, including mourning and literary expressions.
ἀποκόπτω (apokoptō) — to cut off.
ἀπο-κόπτω,
cut off, hew off, frequently in [Refs 8th c.BC+]; in Prose, χεῖρας ἀ.[Refs 5th c.BC+]; amputate, [Refs 8th c.BC+]; ἀΐξας ἀπέκοψε παρήορον he cut loose the trace-horse, [Refs 8th c.BC+] —passive, ἀποκεκόψονται, of buds, will be cut off, [Refs 5th c.BC+]; ἀ. τὴν χεῖρα have it cut off, [Refs 5th c.BC+]; ἀ.τὰ γεννητικά, of eunuchs, [Refs 1st c.AD+]eunuch, [LXX+2nd c.AD+]:—middle, make oneself a eunuch, [NT+2nd c.AD+]
2. metaphorically, ἀπ᾽ ἐλπίδα φημὶ κεκόφθαι ναυτιλίης νόστου τε[Refs 3rd c.BC+]; ἀ. τὸ ἀμφίβολον τῆς γνώμης decide summarily, [Refs 1st c.AD+]; διὰ τὸ μὴ ἀποκόπτειν τὴν πολυχρόνιον ζωήν exclude from the reckoning, despair of, [Refs 1st c.BC+]; reject, exclude, [Refs 4th c.BC+]:—middle, uncertain in [Refs 1st…
ἀποκόπτω
apokopto
from 575 and 2875; to amputate; reflexively (by irony) to mutilate
(the privy parts):--cut off. Compare 2699.
see GREEK for 575
see GREEK for 2875
see GREEK for 2699
ἀποκόπτω
v.
I smite, cut off, emasculate
ἀποκόπτω apokoptō 6x
to cut off, Mk. 9:43, 45; Jn. 18:10, 26; Acts 27:32; to castrate, make a eunich, Gal. 5:12*
ἀποκόπτω to cut off, hew off, of men's limbs, Il., Hdt.; also, ἀπέκοψε παρήορον he cut loose the tracehorse, Il.:—Pass., ἀποκοπῆναι τὴν χεῖρα to have it cut off, Hdt.
ἀπ. τινὰ ἀπὸ τόπου to beat off from a strong place, Xen.
Mid. to smite the breast in mourning: c. acc. to mourn for, νεκρόν Eur.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
6 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 6 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
ὅτι ὁ μὲν τέλειος ὢν βραχὺ καὶ ταπεινὸν οὐδὲν φρονεῖ οὐδὲ μετριοπαθεῖν βούλεται, ἀλλ’ ἐκ περιουσίας ὅλα τὰ πάθη δι’ ὅλων ἀπέκοψεν, οἱ δὲ βραχέως καὶ οὐ μεγάλως ὁρμῶσιν ἐπὶ τὸν τῶν παθῶν πόλεμον, ἀλλὰ καταλλάττονται καὶ σπονδὰς πρὸς αὐτὰ τίθενται τὸν…
κἀκείνου κατανεύσαντος ἐφʼ ᾧ τὴν ἑτέραν αὐτὸς ἀποκόψειεν ἑαυτοῦ, σπασάμενος τῇ δεξιᾷ τὸ ξίφος ἀπέκοψεν τὴν λαιάν·
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive 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
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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 δεξιός (i.e., *dexios*) means 'right' and is used to denote the right hand or side, contrasting with the left (ἀριστερός). It appears in various contexts in the New Testament, such as referring to the right hand of God (Acts 2:33) and positions of honor (Matthew 20:21). The lexicons also note its metaphorical uses, including meanings related to skill and fortune.
δεξιός, -ά, -όν
[in LXX chiefly for יָמִין ;]
the right: Mt 5:29, Jo 18:10, al.; ὅπλα δ., weapons carried in the right hand, i.e. for offence, II Co 6:7 ; ἡ δ. χείρ, Mt 5:30, Lk 6:6, al.; ἡ δ. (sc. χείρ), Mt 6:3, al.; ἐπὶ τὴν δ., in the right hand (R, txt., on R, mg.), Re 5:1; διδόναι τὴν δ., in friendship (Deiss., BS, 251), Ga 2:9; metaph. of power, τῇ δ. αὐτοῦ, Ac 2:33 5:31; τὰ δ., the right side, Mk…
Read the full entry →δεξιός, -c, -dv, (fr. δέχομαι, fut. δέξομαι, or fr. δέκω, which is akin to deixvyse; prop. of that hand which is wont to take hold of as well as to point out; just as ἄξιος comes fr. ἄξω, fut. of ἄγω ; [cf. Curtius §§ 11, 266]), the right: Mt. ν. 29, 39; Lk. xxii. 50; Jn. xviii. 10; Rev. x. 2; ἡ δεξιὰ χείρ, Mt. v. 30; Lk. vi. 6; Acts iii. 7; Rev. i. 16; xiii. 16; and (with χείρ omitted) ἡ δεξιά (like ἡ ἀριστερά), Mt. vi. 3; xxvii. 29; Rev. i. 20; 11. 1; ν. 7; ἐπὶ τὴν δεξιάν [on the right hand i. 6.1 at the right side, Rev. y. 1 [but al. take it more closely, in the right hand; cf. vs. 7 and xx. 1]; διδόναι τὴν δεξιάν or τὰς δεξιάς, to pledge either a mutual friendship, or a compact, by joining the right hands: Gal. ii. 9 (1 Mace. vi. 58; xi. 50, 62, 66; xiii. 50; 2 Mace. xi. 26; xii. 11; xiii. 22; ef. Gesenius, Thesaur. ii. pp. 566 and 599; and in prof. auth. as Xen. an. 1, 6, 6; 2,5…
Read the full entry →δεξιός. P Magd 245 (B.C. 217) Ψενοβάστις τῆι αὐτῆι δεξιᾶι χειρὶ ἐπισπασαμένη τῆς ἀ[ναβολῆς τοῦ ἱματίου ---α5 completed by Wilcken Archiv vi. p. 274. P Tebt I. 39% (B.c. 114) ἐτραυματίσαν τὴν γυναῖκά μου εἰς τὴν δεξιὰν χεῖρα, P Oxy X. 1252 vwersoii19 (Α. Ὁ. 288-05) ἐγὼ . . . χειροτονη[θεὶς διὰ] τῆς εὐτυχοῦς σου δεξιᾶς, “1 having been appointed by your propitious right hand” (Edd.). For δεξιά = ““ pledge” see P Fay 124} (ii/A.D.) πάνυ yap μοι δοκεῖς ἄφρων tis εἶν]αι... μὴ φυλάσστι]ν σου τὴν δεξιάν, “‘indeed you appear to me to be quite mad in not keeping your pledge ” (Edd.). Cf. P Leid Z* (a.p. 391-2) εἴωθεν ἡ ὑμετέρα φ[ιλ]ανθρωπία πᾶσιν τοῖς δεομένοις χεῖρ[α] δεξιὰν [dpe] yerv. So P Oxy IIT. 53318 (ii/iii a.p.) ἵνα τηρήσωσι αὐτῶν τὴν δεξιάν. For the phrase of Mt 207! etc. cf. P kyl IT. 154% (A.D. 66) οὐλ(ὴ) μετώπωι ἐγ δεξιῶν, P Tebt II. 373% (a.p. 110-1 οὐλὴ στέρ[ν]ῳι ἐγ δεξιῶν. A…
Read the full entry →δεξιός (dexios) — right.
δεξιός, ά, όν,
on the right hand or side, opposed to ἀριστερός, δ. μαζός, γλουτός, ὦμος, [Refs 8th c.BC+]; τὸ δ. (i.e. κέρας) the right of an army, [Refs 5th c.BC+] on or to the right, νωμῆσαι βῶν [Refs 8th c.BC+]; ἐπὶ δεξιόφιν (Epic dialect genitive) towards the right, [NT+8th c.BC+]; δεξιά as adverb, [Refs 2nd c.BC+]
II. fortunate, especially of the flight of birds and other omens, δ. ὄρνις [Refs 8th c.BC+]. adverb -ῶς[Refs 2nd c.AD+]
III. Astron., northerly, [Refs 2nd c.AD+]
IV. metaphorically, dexterous, ready, skilful, clever, [Refs 5th c.BC+]a clever thing, [Refs 5th c.BC+]. adverb -ιῶς[Refs 4th c.BC+]in the right spirit, [Refs 1st c.BC+] O.: superlative δεξιώτατα [Refs 5th c.BC+]
δεξιός
dexios
from 1209; the right side or (feminine) hand (as that which usually
takes):--right (hand, side).
see GREEK for 1209
δεξιός, ά, όν
Adj
on the right hand, right hand, right
δεξιός dexios 54x
right, as opposed to left, Mt. 5:29, 30; Lk. 6:6; ἡ δεξιά, i.e. χείρ, the right hand, Mt. 6:3; 27:29; τὰ δεξιά, i.e. μέρη, the parts towards the right hand, the right hand side; καθίζειν, or, καθῆσθαι, or, ἑστάναι, ἐκ δεξιῶν [μερῶν] τινος, to sit or stand at the right hand of any one, as a mark of the highest honor and dignity which he can bestow, Mt. 20:20; 26:64; εἶνι ἐκ δεξιῶν [μερῶν] τινος, to be at one’s right hand, as a helper, Acts 2:25; δεξιὰς (χεῖρας) διδόναι, to give the right hand to any one, as a pledge of sincerity in one’s promises, Gal.…
Read the full entry →δεξιός δέχομαι on the right hand or side, Lat. dexter, opp. to ἀριστερός, Hom., etc.; τὸ δ. (sc. κέρας) the right of an army, Xen.:—adverb. usages, ἐπὶ δεξιά on the right, Il.; ἐπὶ δεξιόφιν (epic gen.) towards the right, id. Il.; πρὸς δεξιά Hdt.
fortunate, boding good, of the flight of birds, δεξιὸς ὄρνις, ῀ αἴσιος, Hom. —This sense came from the Greek augurs looking to the North, so that lucky omens, which came from the East, were on the right, while the unlucky ones from the West were on the left.
metaph. dexterous, ready, opp. to σκαιός (sinister, French gauche); and of the mind, sharp, shrewd, clever, Ar., Thuc., etc.:—adv., δεξιῶς; Sup. δεξιώτατα, Ar.
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In
54 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 54 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 93 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.
ἀλλὰ γὰρ καὶ κινήσεις ἑπτὰ εἶναι συμβέβηκε, τὴν ἄνω, τὴν κάτω, τὴν ἐπὶ δεξιά, τὴν ἐπ’ εὐώνυμα, τὴν πρόσω, τὴν κατόπιν, τὴν ἐν κύκλῳ, ἃς ἐν τοῖς μάλιστα τρανοῦσιν οἱ τὴν ὄρχησιν ἐπιδεικνύμενοι.
Ὁ δὲ τῆς δεξιᾶς αὐτοῦ λαβόμενος ὦ νεανία, φησί, σὺ γάρ μοι νῦν ἄριστος καὶ συνίσειν ἱκανώτατος ὑπὸ οἰκέτου τοὐμοῦ μεμαρτύρησαι, τῶν αὐτῶν ἀγαθῶν, ὧν καὶ τούτῳ μετέδωκας ἀξίωσον κἀμὲ φράσας ὅσα μοι κατὰ τοὺς ὕπνους ὀνειράτων ὄψεις προδηλοῦσι·
Καὶ ἦν ποταμὸς ἕλκων ἐκ δεξιῶν, καὶ ἀνέβαινεν ἐξ αὐτοῦ δένδρα ὡραῖα: καὶ ὃς ἂν φάγῃ ἐξ αὐτῶν, ζήσεται εἰς τὸν αἰῶνα.
καθάπερ ἐκ δίκης. ὑπογραφεὺς τῶν ὁμολογούντων Φρόντων Πάπου ὡς ἐτῶν μ οὐλὴ τραχήλῳ ἐκ δεξιῶν Δῖος καὶ Ὦσις καὶ Ἡρακλῆς οἱ τρεῖς Ἡρακλέους Πέρσαι τῆς ἐπιγονῆς ἀλλήλων ἔγγυοι εἰς
ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ δεξιᾷ εἰς ἔκτισιν ἀργυρίου ἐπισήμου νομίσματος κεφαλαίου δραχμὰς ἕκατον εἴκοσι τέσσαρας ἃς καὶ εἴληφαν παρʼ
μετώπῳ ἐξ ἀριστερῶν τοῦ δὲ ἄλλου Πανεφρίμις Στοτοήτεως ὡς ἐτῶν … οὐλὴ … ψι δεξιᾷ … … … Πακῦσις Στοτοήτεως ὁμολογῶ ἀπέχειν παρὰ σοῦ ἀδελφοῦ Πανεφρίμιος τὰς προκιμένας ἀργυρίου
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-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
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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 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 2,787 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὄνομα (onoma) means 'name' and can refer to the title or reputation of a person or thing. It appears in various contexts in the New Testament, such as indicating authority or character (e.g., Mt 10:41) and is often contrasted with the reality behind the name (e.g., Rev 3:1). The term can also signify a mere name or pretext, as seen in Mk 9:41.
ὄνομα, -τος, τό,
[in LXX chiefly for שֵׁם;]
in general, the name by which a person or thing is called: Mt 10:2, Mk 3:16, Lk 1:63, Jo 18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (Bl., § 30, 3), Mk 14:32, Lk 1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ (ὄ. αὐτῷ), Lk 1:5, Jo 1:6, al.; ὀνόματι, seq. nom. prop., Mt 27:32, Mk 5:22, Lk 1:5, Read the full entry →
ὄνομα, -ros, τό, (NOM [others TNO; see Vaniéek p. 1239], cf. Lat. nomen [Eng. name], with prefixed o [but see Curtius § 446]), Sept. for pw, [fr. Hom. down], the name by which a person or a thing is called, and distinguished from others; 1. univ.: of prop. names, Mk. iii. 16; vi. 14; Acts xiii. 8, etc. ; τῶν ἀποστόλων τὰ ὀνόματα, Mt. x. 2; Rev. xxi. 14; ἄνθρωπος or ἀνὴρ @ ὄνομα, πόλις ἢ Ov. , Sc. ἦν, named, foll. by the name in the nom. [ef. B. § 129, 20,3]: Lk. i. 26sq.; 11. 25; viii. 41; xxiv. 13,18; Acts xiii. 6, (Xen. mem. 3, 11, 1); οὗ [L ᾧ] τὸ ὄνομα, Mk. xiv. 32; καὶ τὸ ὄν. αὐτοῦ, αὐτῆς, ete., Lk. i. 5, 27; ὄνομα αὐτῷ se. ἦν or ἐστίν [B. u.s.], Jn. i.6; ili. 1; xviii. 10; Rey. vi. 8; ὀνόματι, foll. by the name [cf. B. § 129 a. 3; W. 182 (171) ], Mt. xxvii. 32; Mk. v. 22; Lk.i. 5; x. 38; xvi. 20; xxiii.50; Actsv. 1,34; vili. 9; ix. 10-12, 33, 86; χ- 1; χὶ; 28,5 Χ- 19., χυ!. ἔν 14.…
Read the full entry →ὄνομα. (1) For ὄνομα, the ame by which a person or thing is called, we may cite: P Magd 24! (B.c. 218) Αἰγυπτία τις, ἧι λέγεται εἶναι ὄνομα Ψενοβάστι[ς, P Lond 854” (i/ii a.p.) (ΞΞ ΠΙ. p. 206, Selections p. 70) τῶν φίλων [ἐ]μ[ῶν τ]ὰ ὀνόματα ἐνεχάραξα τοῖς ἱ[εἸροῖς ἀειμνή (σὺ τως, “1 carved the names of my friends on the sanctuaries for perpetual remembrance ”—a traveller’s letter, and BGU 11. 4232 (i1/A.D.) (= Selections, p. 92) to[t]t [δέ] pov ὄνομα ᾿Αντῶνις Μάξιμος. Deissmann (1.4.3, p. 121) claims the phrase ὧν τὰ ὀνόματα as ‘‘a characteristic documentary formula,” e.g. P Oxy III. 485%! (a.p. 178) ὧν τὰ ὀνόματα ἐπὶ τῶν [τόπων δηλωθήσεται, ““ whose names will be ascertained on the spot” (Edd.), BGU 11. 432-38 (a.p. 190) ὧν τὰ ὀνόματα τῷ βιβλιδίῳ δεδήλωται, “whose names are shown in the little book” (cf. Phil 43). (2) By a usage similar to that of the Heb. Dv’, ὄνομα comes in the NT to…
Read the full entry →ὄνομα (onoma) — name.
ὄνομα,
Aeolic dialect and Doric dialect ὄνῠμα [Refs]; Laconian dialect *ἔνυμα probably in proper nouns Ἐνυμακρατίδας [Refs]; poetry also (for the sake of meter) οὔνομα (see.below), which appears regularly in codices of [Refs 5th c.BC+], and sometimes in other Ionic dialect prose authors (variant in [Refs 5th c.BC+], but is probably not Ionic; Ionic dialect Inscrr. have only ὄνομα, [Refs 8th c.BC+] et saep.:—name of a person or thing, in [Refs 8th c.BC+] always of a person, except ἐρέω δέ τοι οὔνομα λαῶν [Refs 8th c.BC+]; Ἀρήτη δ᾽ ὄνομ᾽ ἐστὶν ἐπώνυμον [Refs 8th c.BC+] is used absolutely, by name, πόλις ὄ. Καιναί [Refs 5th c.BC+]; ὀνόματι λέγειν by name, [Refs 5th c.BC+]; κατ᾽ ὄνομα by name, [Refs 3rd c.BC+]; ἀσπάζου τοὺς φίλους κατ᾽ ὄ. each by his name…
Read the full entry →ὄνομα
onoma
from a presumed derivative of the base of 1097 (compare 3685); a
"name" (literally or figuratively) (authority, character):--called, (+
sur-)name(-d).
see GREEK for 1097
see GREEK for 3685
ὄνομα, ατος, τό
n.n.
name, character, reputation
ὄνομα onoma 231x
a name; the proper name of a person, etc., Mt. 1:23, 25; 10:2; 27:32; a mere name or reputation, Rev. 3:1; in NT a name as the representative of a person, Mt. 6:9; Lk. 6:22; 11:2; the name of the author of a commission, delegated authority, or religious profession, Mt. 7:22; 10:22; 12:21; 18:5, 20; 19:29; 21:9; 28:19; Acts 3:16; 4:7, 12; εἰς ὄνομα, ἐν ὀνόματι, on the score of being possessor of a certain character, Mt. 10:41, 42; Mk.…
Read the full entry →ὄνομα ὄνομα, ατος, τό, Lat. nomen, a name, Hom., etc.:—absol., by name, πόλις ὄνομα Καιναί Xen., etc.; also in dat., πόλις Θάψακος ὀνόματι id. Xen.
ὄν. θεῖναί τινα to give one a name, Od.; but commonly in Mid., ὄν. θέσθαι id. Od., attic; and for Pass., ὄν. κεῖταί τινι Ar., etc.; ὄν. ἔχειν ἀπό τινος Hdt.
ὄνομα καλεῖν τινα to call one by name, Od., attic; so with pass. verbs. ὄν. ὠνομάζετο Ἕλενος Soph.; ὄν. κέκληται δημοκρατία Thuc.
name. fame, Ἰθάκης γε καὶ ἐς Τροίην ὄνομ᾽ ἵκει Od.; τὸ μέγα ὄν. τῶν Ἀθηνῶν Thuc.; ὄνομα or τὸ ὄν. ἔχειν to have a name for a thing (good or bad), 2 opt., Thuc.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
231 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 229 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 527 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
τὸ … κέναι ἡμῖν τὴν ἵππον καὶ παρʼ Ἰουδαίου … σθαι αὐτήν, οὗ τὸ ὄνομα ἀγνοοῦμεν. αὐτοῦ δὲ μηδʼ ἀποδεδωκότος ἡμῖν μηδὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπιδεδωκότος, ἐγράψαμέν
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ Ἀμπέλιον
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
δοῦλος (doulos) means a slave or servant, often indicating a person in a state of subjection. It can refer to both male and female slaves, with δούλη (doulē) specifically denoting a female slave. The term is used in various contexts in the New Testament, including literal servitude and metaphorical senses of spiritual bondage, as seen in Romans 6:19 and John 8:34.
THE only passage in the N. T. in which θεράπων occurs is Heb. iii. 5: ‘‘ And Moses verily was faithful in all his house, as a servant” (ὡς θεράπων). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given θεράπων as its rendering of 12; it has done the same elsewhere (Exod. iv. 10; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by θεράπων, but by δοῦλος, out of which latter rendering, no doubt, we have at Rev. xv. 8, the phrase, Μωῦσῆς ὃ δοῦλος τοῦ Θεοῦ. It will 1 Lampe: ‘Christus est Vitis vera, ... et qua talis preponi, quin et opponi, potest omnibus aliis qui etiam sub hoe symbolo in scriptis propheticis pinguntur.’ Six) SYNONYUS OF THE NEW TESTAMENT. 20 not follow that there is no difference between δοῦλος and θεράπων ; nor yet that there may not be occasions when the one word would be far more fitly employed…
Read the full entry →δοῦλος, -η, -ον, (derived by most fr. δέω to tie, bind; by some fr. AEAQ to ensnare, capture, [(?) ἃ]. al.; οἵ. Vanitek p. 322]); serving, subject to: παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, Ro. vi. 19. Then substantively, ἡ δούλη a female slave, bondmaid, handmaid: τοῦ θεοῦ, τοῦ κυρίου, one who worships God and submits to him, Acts ii. 18 (fr. Joel ii. 29 (iii. 2)); Lk. i. 38, 48. ὁ δοῦλος, Sept. for 33; 1. a slave, bondman, man of servile condition; a. properly: opp. to ἐλεύθερος, 1 Co. vii. 21; xii. 13; Gal. iii. 28; Eph. vi. 8; Col. iii. 11; Rev. vi. 15; xiii. 16; xix. 18; opp. to κύριος, δεσπότης, οἶκοδεσπότης, Mt. x, 24; xiii. 27sq.; Lk. xii. 46; Jn. xv. 15; Eph. vi. 5; Col. ii. 22; iv.1; 1 Tim. vi. 1; Tit. ii. 9; and very often. b. metaph. a. one who gives himself up wholly to another’s will, 1 Co. vii. 23; or dominion, τῆς ἁμαρτίας, Jn. vill. 834; Ro. vi. 17, 20; τῆς…
Read the full entry →| δόλος. For δόλος in the forensic sense, as Deut 2774, cf. the Jewish prayer for vengeance from Rheneia, Sy// 816% (ii/i B.c.) ἐπὶ τοὺς δόλωι φονεύσαντας : see Deissmann LAE, p. 423. Cf. the compound δολοφονέω, BGU II. 388i. 23 (ji/iii A.D.), Sy/Z 324° (i/B.c.). In BGU I. 3261-8 (a will—a pb. 189) we find ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς ἀπέστη (?=améotw). Mommsen (Si/cungsherichte der Akad. su Berlin, phil.-hist. Klasse, 18 Jan. 1894, Ρ. 50) states that he has not met the phrase elsewhere in this connexion, and compares the common formula on graves, ab hoc monumento dolus A much earlier instance of δόλος πονηρός is Sy// 319% (ii/B.C.) μήτε να[υσὶν βοηθείτωσαν δημοσίαι βουλῇ μετὰ δόλου πονηροῦ: cf. OG/S 62912 (Δ.1.. 137) χωρὶ[ς] δόλου πο[νηροῦ, PSI III. 1587 (astrological —?iii/A.D.) διὰ μετεωρισμῶν καὶ κακῶν [δόλ]ων. malus abesto. The first of these inscriptions is about contemporaneous…
Read the full entry →δοῦλος (doulos) — slave.
δοῦλος
__A, Cretan dialect δῶλος [Refs], ὁ:—properly born bondman or slave, opposed to one made a slave, τὰ ἀνδράποδα πάντα καὶ δοῦλα καὶ ἐλεύθερα [Refs 5th c.BC+]: then, generally, bondman, slave, opposed to δεσπότης (which see): not in [Refs 8th c.BC+], who twice has feminine δούλη, ἡ, bondwoman, [Refs 8th c.BC+]: frequently of Persians and other nations subject to a despot, [Refs 5th c.BC+]; οὔ τινος δοῦλοι κέκληνται, of the Greeks, [Refs 4th c.BC+] slaves to money, [Refs 5th c.BC+]; λιχνειῶν, λαγνειῶν, [Refs 5th c.BC+]
__A.II adjective (not in [Refs 4th c.BC+], δοῦλος, η, ον, slavish, servile, subject, δ. πόλις [Refs 5th c.BC+]; σῶμα δ., opposed to νοῦς ἐλεύθερος, [Refs 5th c.BC+]; δ. θάνατος, ζυγόν, πούς, [Refs 5th c.BC+] more…
δοῦλος
doulos
from 1210; a slave (literal or figurative, involuntary or voluntary;
frequently, therefore in a qualified sense of subjection or
subserviency):--bond(-man), servant.
see GREEK for 1210
δοῦλος, ου, ὁ
Adj. & n.m.
a male slave
δοῦλος doulos 126x
a male slave, or servant, of various degrees, Mt. 8:9, et al. freq.; a servitor, person of mean condition, Phil. 2:7; fem. δούλη, a female slave; a handmaiden, Lk. 1:38, 48; Acts 2:18; δοῦλος, used figuratively, in a bad sense, one involved in moral or spiritual thraldom, Jn. 8:34; Rom. 6:17, 20; 1 Cor. 7:23; 2 Pet. 2:19; in a good sense, a devoted servant or minister, Acts 16:17;
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
130 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 126 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 55 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 αἱ τοσαῦται τῶν τοσούτων ἀλκαί τε καὶ δυνάμεις εὐοπλούντων—ἔχουσι γὰρ τὰς ἐκ φύσεως παρασκευὰς αἷς ἀμύνονται—καθάπερ δοῦλοι δεσπότην κατεπτήχασι καὶ τὰ προσταττόμενα δρῶσι·
Ἐκπεμφθεὶς μετὰ τῶν ἀδελφῶν παρὰ τοῦ πατρὸς ἐπὶ συλλογῇ τῶν καρπῶν θέρους ἀκμάζοντος ὁρᾷ πολὺ τῶν κατὰ συνήθειαν ἐπιφοιτώντων κατὰ τοὺς ὕπνους ὀνειράτων διαφέρουσαν ὄψιν, ἣν περιεγερθεὶς τοῖς ἀδελφοῖς ὡς κρινοῦσιν αὐτῷ τὸ σημαινόμενον ἐξέθετο, λέγων…
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
ενοικ α 𐅵 … … Οὐεσπασιανοῦ ἐτῶν νζ ἄσημος Διόσκορος δοῦλος Λαβερίας τῆς Πασίωνος κατὰ τὸ 𐅵 μέρος ἀπὸ Ἑλληνίου οὗ τὸ λοιπὸν ἥμισυ μέρος
ἐπιτηρήσεως δραχμὰς κη Ἥρων γέρων ἀσκαύλης ἐπιτηρήσεως δραχμὰς ιϛ ἡμῖν δραχμὰς ιη Διονυσιάδος Σαραπίων δοῦλος Παπυρίου ἐπὶ δραχμαῖς μη ἡμῖν δραχμὰς μη Πτολεμαῖος αὐλητὴς Φρεμεὶ ἐπὶ δραχμαῖς ιθ ἡμῖν
ταύταις ταῖς ἀνεγνωσμέναις κρίσεσιν διαγορεύει … ἐν ἀνομοίᾳ ὑποθέσει. ἤκουσας τοὺς ἁπλῷ χρήματι πωλοῦντας δοῦλον … ἀνευθύνους εἶναι, ἐπειδάν τις αὐτοῖς τοιοῦτο ἔγκλημα ἐπενέγκῃ οἷον οὗτος· ἐὰν γὰρ μηδὲν
The Greek word Μάλχος (Malchos) refers to Malchus, a servant of the high priest mentioned in John 18:10. It is a Hellenistic form derived from the Hebrew word for 'king.' The entries consistently identify it as a proper name without significant variation in meaning.
Μάλχος, -ου, ὁ (Hellenistic form of Heb. מֶלֶךְ),
Malchus: Jo 18:10.†
Μάλχος (72 Grecized; οἵ. Delitzsch in the Zeitschr. f. Luth. Theol., 1876, p. 605), -ov, 6, Malchus, a servant of the high-priest : Jn. xviii. 10. [Cf Hackett in B. Ὁ. 3 VAll
(From Abbott-Smith. LSJ has no entry)
Μάλχος
Malchos
of Hebrew origin (4429); Malchus, an Israelite:--Malchus.
see HEBREW for 04429
Μάλχος, ου, ὁ
n.m.
Malchus
Μάλχος Malchos 1x
Malchus, pr. name, Jn. 18:10*
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
mal'-kus (Malchos, from melekh, i.e. "counselor" or "king"): The name of the servant of the high priest Caiaphas whose right ear was smitten off by Simon Peter at the arrest of Jesus in the Garden of Gethsemane (compare Mt 26:51; Mr 14:47; Lu 22:50; Joh 18:10). It is noteworthy that Luke "the physician" alone gives an account of the healing of the wound (Lu 22:51). As Jesus "touched his ear, and healed him," the ear was not entirely severed from the head. The words of Jesus, "Suffer ye thus far," may have been addressed either to the disciples, i.e. "Suffer ye that I thus far show kindness to my captors," or to those…
Malchus
Reigning, the personal servant or slave of the high priest Caiaphas. He is mentioned only by John. Peter cut off his right ear in the garden of Gethsemane (John 18:10). But our Lord cured it with a touch (Matt. 26:51; Mark 14:47; Luke 22:51). This was the last miracle of bodily cure wrought by our Lord. It is not mentioned by John.
(king or kingdom), the name of the servant of the high priest whose right ear Peter cut off at the time of the Saviour’s apprehension in the garden. (Matthew 26:51; Mark 14:17; Luke 22:49,51; John 18:10)
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Κλεόδημος δέ φησιν ὁ προφήτης ὁ καὶ Μάλχος ἱστορῶν τὰ περὶ Ἰουδαίων, καθὼς καὶ Μωυσῆς ἱστόρησεν ὁ νομοθέτης αὐτῶν, ὅτι ἐκ τῆς Κατούρας Ἁβράμῳ ἐγένοντο παῖδες ἱκανοί.
r Φλάουιος Φιλόξενος Ἀπολλωνίωι στρατηγῶι Ἑπτακωμίας χαίρειν. οὐκ οἶμαι ἀγνοεῖν σε ὅτι Μάλχος ἐμός ἐστιν, ὥστε οὕτως ἔχε πρὸς αὐτὸν ὡς πρὸς ἴδιόν μου μέρος. τί σοι
δοῦναί μοι δικαστὴν κατʼ αὐτοῦ ὃν ἐὰν τὸ μεγαλεῖόν σου δοκιμάσῃ. διευτύχει . Αὐρήλιος Μάλχος ἐπιδέδωκα. Αὐρήλιος … … … ος ἔγραψα ὑπὲρ αὐτοῦ γράμματα μὴ εἰδότος. α