John 19:41 — Word Study
N1904Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος.
BSAThere waseimi▸ nowde inen theho placetopos [location, spot] wherehopou He was crucifiedstauroō▸ [impaled on a cross, nailed to the cross] a gardenkēpos [a place for plants and trees, a grove of trees] andkai inen theho gardenkēpos [the same garden, a specific garden] a tombmnēmeion [grave, sepulcher, burial cave] newkainos [fresh, unused] inen whichhos, hē [within, inside] not yetoudepō no [one]oudeis [nobody, none] was [already] laid.tithēmi▸ [put, placed, buried]
| Greek | English | Parsing |
|---|---|---|
| Ἦν | There was | Verb, imperfect, active |
| δὲ | now | Conjunction |
| ἐν | in | Preposition |
| τῷ | the | Article, dative, singular |
| τόπῳ | place | Noun, dative, singular |
| ὅπου | where | Adverb |
| ἐσταυρώθη | He was crucified | Verb, aorist, passive |
| κῆπος | a garden | Noun, nominative, singular |
| καὶ | and | Conjunction |
| ἐν | in | Preposition |
| τῷ | the | Article, dative, singular |
| κήπῳ | garden | Noun, dative, singular |
| μνημεῖον | a tomb | Noun, nominative, singular |
| καινὸν | new | Adjective, nominative, singular |
| ἐν | in | Preposition |
| ᾧ | which | Relative pronoun, dative, singular |
| οὐδέπω | not yet | Adverb, negative |
| οὐδεὶς | no [one] | Adjective, nominative, singular |
| ἦν | was | |
| τεθειμένος. | [already] laid. | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now there was a garden in the place where Jesus was crucified, and in the garden a new tomb in which no one had yet been laid. |
| KJV | Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. |
| ASV | Now in the place where he was crucified there was a garden; and in the garden a new tomb wherein was never man yet laid. |
| YLT | and there was in the place where he was crucified a garden, and in the garden a new tomb, in which no one was yet laid; |
| WEB | Now in the place where he was crucified there was a garden. In the garden was a new tomb in which no man had ever yet been laid. |
| BBE | Now there was a garden near the cross, and in the garden a new place for the dead in which no man had ever been put. |
Where they part company is μνημεῖον — see How Translations Differ.
The sentence contains a main clause followed by several subordinate clauses, detailing the location and attributes of the tomb.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectκῆπος
verbεἰμί
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — John 19:41
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 Burial of Jesusgenerated
John 19:41 provides a vivid description of the burial site of Jesus after His crucifixion. The passage emphasizes the presence of a garden and a new tomb, which is significant as it was a place not previously used for burial. This detail highlights the fulfillment of prophecy and the unique circumstances surrounding Jesus' death and burial, contrasting with typical burial practices of the time. The mention of the garden also evokes themes of life and resurrection, as gardens are often associated with growth and renewal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 20:15 | “Woman, why are you weeping?” Jesus asked. “Whom are you seeking?” Thinking He was the gardener, she said, “Sir, if you have carried Him off, tell me where you have put Him, and I will get Him.” |
| 2 | 2 Kings 23:30 | From Megiddo his servants carried his body in a chariot, brought him to Jerusalem, and buried him in his own tomb. Then the people of the land took Jehoahaz son of Josiah, anointed him, and made him king in place of his father. |
| 3 | Isaiah 22:16 | What are you doing here, and who authorized you to carve out a tomb for yourself here—to chisel your tomb in the height and cut your resting place in the rock? |
| 4 | Matthew 27:60–64 | and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away. |
| 5 | Luke 23:53 | Then he took it down, wrapped it in a linen cloth, and placed it in a tomb cut into the rock, where no one had yet been laid. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — μνημεῖον, mnēmeiongenerated
The Greek word μνημεῖον refers to a tomb or grave, indicating a place of burial. It is derived from a root meaning 'to remember,' suggesting that tombs serve as memorials for the deceased.
In this verse, it is used to describe the specific tomb where Jesus was laid after His crucifixion. The use of the term emphasizes the significance of this burial site in the context of the resurrection.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word tomb. The KJV and ASV also use tomb, while the NWB opts for sepulcher.
The translations agree on the description of the tomb as new, but the BSB includes the detail of it being a new tomb, while the FBV adds unused.
Sentence Structuregenerated
The main verb of the verse is ἦν, was, which connects the subject and the description of the location. The structure consists of a main clause followed by a subordinate clause detailing the attributes of the garden and the tomb.
The sentence includes multiple noun phrases, with κῆπος (garden) as the subject and μνημεῖον (tomb) as the object, illustrating the relationship between the two locations.
Septuagint Backgroundgenerated
μνημεῖον corresponds to the Hebrew word for grave, קֶ֫בֶר, which also signifies a burial place. This connection underscores the continuity of burial practices from the Old Testament to the New Testament.
The term κῆπος is linked to the Hebrew גַּנָּה, meaning garden, indicating a place of cultivation and life, contrasting with the death associated with the tomb.
In plain words — the whole versegenerated
John 19:41 tells us that there was a garden near the place where Jesus was crucified, and in that garden, there was a new tomb where no one had ever been buried. This detail highlights the significance of Jesus' burial and the fulfillment of prophecy.
Frequently Asked Questionsgenerated
The new tomb signifies that Jesus' burial was unique and not part of the usual burial practices, emphasizing the miraculous nature of His resurrection.
The garden symbolizes life and renewal, contrasting with the death of Jesus, and foreshadows His resurrection.
Joseph of Arimathea, along with Nicodemus, took Jesus' body and placed it in the tomb.
The description of the tomb being new and unused sets the stage for the resurrection, as it was a place where Jesus would rise from the dead.
Reflection Questionsgenerated
- What significance do you find in the fact that Jesus was buried in a new tomb?
- How does the imagery of a garden affect your understanding of the resurrection?
- In what ways can you reflect on the themes of life and death in your own life?
- How can the details of Jesus' burial deepen your faith in His resurrection?
The early church on this verse — how the Fathers read it
Early church Fathers comment on the significance of the garden and tomb in relation to Jesus' death and resurrection. Their insights highlight the theological implications of these details.
Observe whether the harmony of the three Evangelists here is not fitted to make an impression: for they have thought it right to describe the tomb as one that was “quarried or hewn out of the rock.” Whoever examines the words of the…Early Church Fathers on John 19 →
And since we have touched on things connected with paradise, I am truly astonished at the truth of the types. In Paradise was the fall, and in a garden was our salvation. From the tree came sin, and until the tree, sin lasted.Early Church Fathers on John 19 →
A garden was the place of his burial, and a vine was what was planted there, as he said, “I am the vine.” He was planted therefore in the earth in order that the curse that came because of Adam might be rooted out.Early Church Fathers on John 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 19:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow in the place where he was crucified,.... Which takes in all that spot of ground that lay on that side of the city where he was crucified; or near to the place of his crucifixion, for it was not a
Read John Gill on John 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
Read Robert Jamieson on John 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs all their gardens were out of the city, so also their burial places, which usually were vaults, or caves within the earth.
Read Matthew Poole on John 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. Ver. 41. A new sepulchre] Fit for him that was the "first-born from the dead, the firstfruits of them that sleep." Besides else it might have been said, that some other had risen, and not he (saith Theodoret), as Mahomet saith that Christ was not crucified, but another for him. ιναμησυκοφαντισθηηαναστασις, ωςαλλουανασταντος..
Read John Trapp on John 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(41) Now in the place where he was crucified there was a garden.—Comp. John 18:1. St. John’s account makes the choice of the sepulchre depend on its nearness to the place of crucifixion; the account in the earlier Gospels makes it depend on the fact that the sepulchre belonged to Joseph. The one account implies the other; and the burial, under the circumstances, required both that the sepulchre should be at hand, and that its owner should be willing that the body should be placed in it. A new sepulchre, wherein was never man yet laid.—An emphatic combination of the two statements made in Matthew 27:60 and Luke 23:53.
Read Charles John Ellicott on John 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 41. There was a garden] It was an ancient custom for particular families to have burying places in their gardens. See 2Kg 21:18; 2Kg 21:26. New sepulchre] See Clarke on Matthew 27:60.
Read AdamClarke on John 19 →CambridgeThe Cambridge Bible for Schools and Colleges41. there was a garden] Contrast John 18:1. S. John alone tells of the garden, which probably belonged to Joseph, for S. Matthew tells us that the sepulchre was his.a new sepulcher] S. Matthew also states that it was new, and S. Luke that no one had ever yet been laid in it. S. John states this fact in both ways with great emphasis. Not even in its contact with the grave did ‘His flesh see corruption.’S. John omits what all the others note, that the sepulchre was hewn in the rock.
Read Cambridge on John 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. In the garden a new sepulchre—John’s account here, had we no other, would appear not a little mysterious. By what right do the friends of this supposed malefactor take possession of the nearest new sepulchre?
Read Daniel Denison Whedon on John 19 →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
Now there was a garden in the place where Jesus was crucified, and in the garden a new tomb in which no one had yet been laid.
Now in the place where he was crucified there was a garden. In the garden was a new tomb in which no man had ever yet been laid.
Now there was a garden in the place where Jesus was crucified, and in the garden a new tomb in which no one had yet been laid.
Now at the place where Jesus was crucified there was a garden, and in the garden was a new tomb where no one had yet been buried.
Tyndale line
Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
Now in the place where he was crucified there was a garden; and in the garden a new tomb wherein was never man yet laid.
Now in the place where he was crucified there was a garden; and in the garden a new tomb wherein was never man yet laid.
Now in the place where he was crucified, there was a garden; and in the garden a new sepulcher, in which was never man yet laid.
And in that place where Iesus was crucified, was a garden, and in the garden a newe sepulchre, wherein was neuer man yet laid.
Strictly literal
But there was in the place where he had been crucified a garden, and in the garden a new tomb in which no one had ever been laid.
and there was in the place where he was crucified a garden, and in the garden a new tomb, in which no one was yet laid;
and there was a garden in the place where He was crucified, and a new tomb in the garden, in which no one was yet laid;
Now in the place where he was crucified there was a garden; and in the garden was a new tomb in which no person had yet been buried.
From the Latin
Now there was in the place where he was crucified, a garden; and in the garden a new sepulchre, wherein no man yet had been laid.
Simplified
There was a garden near where Jesus was crucified; and in the garden was a new, unused tomb.
Now there was a garden near the cross, and in the garden a new place for the dead in which no man had ever been put.
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.
Erat autem in loco, ubi crucifixus est, hortus : et in horto monumentum novum, in quo nondum quisquam positus erat.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܝܬ ܗܘܬ ܕܝܢ ܒܗܝ ܕܘܟܬܐ ܕܐܙܕܩܦ ܒܗ ܝܫܘܥ ܓܢܬܐ ܘܒܗ ܒܓܢܬܐ ܒܝܬ ܩܒܘܪܐ ܚܕܬܐ ܕܐܢܫ ܥܕܟܝܠ ܠܐ ܐܬܬܣܝܡ ܗܘܐ ܒܗ
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.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος.
The standard critical text of the New Testament.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος.
The previous edition, still widely cited.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος.
The Society of Biblical Literature edition, freely licensed.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος.
The edition that turned scholarship toward the earliest manuscripts.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς — —
An independent critical text built from the oldest witnesses then known.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος.
A recent critical edition following documentary evidence closely.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς — —
The reading of the majority of surviving manuscripts.
Ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος καὶ ἐν τῷ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς — —
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 |
|---|---|---|
| ἦν was | NA28, NA27, Tyn, SBL, WH | Treg, TR, Byz |
| τεθειμένος. [already] laid. | 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 19:41
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.
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 →
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
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
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
τόπος (i.e. *topos*) means 'place' and refers to a specific location or position, whether inhabited or uninhabited. It can also denote metaphorical concepts such as opportunity or condition. The New Testament uses it in various contexts, including physical locations (e.g., Luke 4:37) and metaphorical meanings (e.g., Romans 12:19). The lexicons note its use in both literal and figurative senses without significant disagreement.
τόπος, -ου, ὁ,
[in LXX chiefly for מָקֹום ;]
place: Lk 4:37 10:1, 32, Jo 5:13 6:10, Ac 12:17, I Co 1:2, al.; τ. ἅγιος (cf. Is 60:13), Mt 24:15; ἔρημος, Mt 14:13, al.; πεδινός, Lk 6:17; ἄνυδρος (pl.), Mt 12:43, Lk 11:24; κατὰ τόπους (EV, in divers places), Mt 24:7, Mk 13:8; τραχεῖς τ.…
Read the full entry →τόπος, -ov, 6, in Attic fr. Aeschyl. and his contemporaries on; Sept. DIP; place; i.e. 1. prop. any portion of space marked off, as it were, from surrounding space ; used of a. an inhabited place, as a city, village, district: Lk. iv. 37; x. 1; Acts xii. 17; xvi. 3; xxvii. 2,8; 1Co.i.2; 2Co. ii. 14; 1 ΤῊ. 1. 8; Rev. xviii. 17 [GLT Tr WH]; τὸν τόπον καὶ τὸ ἔθνος, the place which the nation inhabit, i.e. the holy land and the Jewish people, Jn. xi. 48 (cf. 2 Mace. v. 19 sq.) ; τόπος ἅγιος, the temple (which the Sept. of Is. Ix. 13 calls ὁ ἅγιος τόπος τοῦ θεοῦ), Mt. xxiv. 15. of a house, Acts iv. 31. of uninhabited places, with adjectives: ἔρημος, Mt. xiv. 13,15; Mk. i. 35; vi. 31 sq.; Lk. iv. 42; ix. 10 RGL, 12; medwos, Lk. vi. 17; ἄνυδρος, plur., Mt. xii. 43; Lk. xi. 24. of any place whatever: κατὰ τύπους, [R.V. in divers places] i.e. the world over [but see xara, ΤΙ. 3a.a.], Mt. xxiv.…
Read the full entry →τόπος, (1) “ἃ place”: P Cairo Zen If. 591935 (B.c. 225) ἱππῶνα (‘‘stable”) οὐκ ἔχει ὁ τόπος, P Oxy IV. 7425 (8.6. 2) θ[ἐ]ς αὐτὰς εἰς τόπον ἀσφαλῶς, and BGU II. 5958 (c. A.D. 70-80) elva φιλάνθρωπον (‘reward’’) εἰς δύο τόπους μὴ χορηγῆι Θέων. With τόπος as a ‘‘sitting-place” in Lk 141°, Deissmann (LS, p. 267) compares erg 618, where τόπος means “seat in a theatre” (for further exx. see the editor’s note). See also J/agz. 237 where between the pillars of the temple of Artemis there have been scratched on the marble floor the words—6 τόπος τρικλείνου ἱερῶν αὐλητρίδων καὶ ἀκροβατῶν (cited by Thieme p- 32, comparing 1 Cor 1418). Τόπος is also frequent in Christian (and pagan) sepulchral inserr. as in C. and B. ii. p. 554, No. 426 Τόπος Φιλοθέου], where Ramsay compares the corresponding use of the Lat. locus, Or locudus. With Jn 1148 cf. MGr use of τόπος = “country,” “nation.” (2) ‘a…
Read the full entry →τόπος (topos) — place.
τόπος, ὁ
(feminine by attraction τόπον τὰν καλειμέναν Δαματρείαν [Refs 2nd c.BC+], place, region, first in [Refs 4th c.BC+], afterwards frequently in all writers; periphrastic, χθονὸς πᾶς τ., i.e. the whole earth, [Refs 4th c.BC+]; ἐν Ἑλλάδος τόποις in Greece,[Refs]; πρὸς ἑσπέρους τ. towards the West, [Refs]; πρόσθε Σαλαμῖνος τόπων before Salamis, [Refs 5th c.BC+]: so in Prose, district, ὁ τ. ὁ Ἑλληνικός [Refs 5th c.BC+]; ὁ τ. οὗτος, ἐν τούτοις τοῖς τ., [Refs 5th c.BC+]; ὅλος τ. a whole region, [Refs 5th c.BC+]; οἱ τῆς χώρας τ. the places of a country, [Refs] the geographical position, [Refs 4th c.BC+]; region, [Refs 5th c.BC+]; ὁ ἅγιοστ., of Jerusalem, [LXX]; the universe divided into three τόποι, [Refs 4th c.BC+]; οἱ κοινοὶ τ. public sites or buildings, [Refs 2nd c.BC+]; οἰκίαι καὶ τόποι houses and sites, [Refs 2nd c.BC+]; so ψιλοὶ τ. sites not…
Read the full entry →τόπος
topos
apparently a primary word; a spot (general in space, but limited by
occupancy; whereas 5561 is a large but participle locality), i.e.
location (as a position, home, tract, etc.); figuratively, condition,
opportunity; specially, a scabbard:--coast, licence, place, X plain,
quarter, + rock, room, where.
see GREEK for 5561
τόπος, ου, ὁ
n.m.
a place
Πόντος Pontos 1x
Pontus, country of Asia Minor, Acts 2:9; 1 Pet. 1:1*
τόπος τόπος, ὁ, a place, Lat. locus, Aesch., etc.; periphr., χθονὸς πᾶς τόπος, i. e. the whole earth, id. Aesch.; Πέλοπος ἐν τόποις in Peloponnesus, id. Aesch., etc.; ὁ τόπος τῆς χώρας the local circumstances of the district, Dem.
place, position, Aeschin.
a place or passage in an author, NTest., etc.
a topic, Aeschin.: a common-place in Rhetoric, Arist.
metaph. a place, occasion, opportunity, Thuc.
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
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
95 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 95 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 274 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.
Τὸν δ’ ἐκ τῶν ἰδεῶν συνεστῶτα κόσμον ἐν τόπῳ τινὶ λέγειν ἢ ὑπονοεῖν οὐ θεμιτόν·
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
λέγει κύριος: Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου: ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς καταπαύσεώς μου;
γῆ Ὥρου τοῦ Νεχούθου τοῦ ὠνουμένου· ὁμοίως δὲ καὶ ἀπὸ τῶν ὑπαρχόντων αὐτοῖς ψιλῶν τόπων ἐν τῶι ἀπὸ λιβὸς μέρει κώμης Μούχεως ἑπταρούρων πήχεις στερεοὺς μέτρῳ βασιλικοὺς τριακοσίους ὧν
r … ἐπαινῶ … … τὰ ὑφʼ ὑμῶν κεχειροτονημένα. καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς
τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες τοῖς κατοικοῦσι συγγίνεσθαί σοι. καλῶς ποιήσεις συντηρῶν τὸν τόπον καὶ προιστάμενος· τοὺς δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι
The Greek word ὅπου (i.e., *hopou*) is an adverb meaning 'where' or 'whither.' It is derived from two components and is used in various contexts, including relative clauses and indirect questions. The New Testament employs it to denote locations and conditions, as seen in verses like Matthew 6:19 and Revelation 2:13. It can also express time or cause, as noted in 1 Corinthians 3:3.
ὅπου,
adv.
of place, correlat. of ποῦ (q.v.), where.
Prop., of place,
where;
in relative sentences, c. indic: Mt 25:24, 26, Mk 2:4 4:5, 15 5:40 13:14, Jo 3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Ro 15:20, Re 2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mt 6:19, 20 13:5 26:57 28:6, Mk 6:55 9:48, Lk 12:33, Jo 1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20, 41 20:12, Ac 17:1,
ὅπου, Mk. xiv. 14; Ileb. vi. 20; ὧδε, Mt. xxii. 12; ἔσω, Mt. xxvi. 58; εἰς with ace. of pers., into one’s house, Acts xvi. 40, but on this pass. see εἰς, A. I. 1a. εἰσέρχ. πρός τινα, to one, i.e. into his house, visit, Mk. xv. 43; Lk. i. 23; Acts x. 8; xi. 3; xvi. 40 GL TTrWH; xxviii. 8; Rey. iii. 20; to an assembly of persons, Acts xvii. 2. Moreover the following deserve notice: a. the phrase εἰσέρχεσθαι καὶ ἐξέρχεσθαι, to go in and out, (the Hebr. ANS) NID, or reversed Nj} NNY, usually denotes one’s whole mode of living and acting, Deut. xxviii. 6; 1 S. xxix. 6, ete.; ef. Gesenius, Thesaur. i. p. 184 sq.), is used of familiar intercourse with one: ἐν παντὶ χρόνῳ ᾧ εἰσῆλθε x. ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος, equiv. to εἰσῆλθε ἐφ᾽ ἡμᾶς k. ἐξῆλθε ἀφ᾽ ἡμ. Acts i. 21, (Eur. Phoen. 536 ἐς οἴκους εἰσῆλθε x. ἐξηλθ᾽ [W. 624 sq. (580); but ef. B. 390 (334)]); figuratively, of moral pursuits unimpeded…
Read the full entry →ὅπου, ‘*where,” as in Mk 24, is seen in P Oxy I. 7613 (Α.Ὁ. 179) ὅπου σὺν To ἀνδρὶ καταμένω, ‘where | live with my husband,” in P Lond 8545 (i/ii A.D.) (=III. p. 206), an interesting account of a journey—els Λιβύην ὅπου "Αμμων πᾶσιν ἀνθρώποις χρησμῳδεῖ, “to Libya, where Ammon sings oracles to all men,’’ and in the question to an oracle P Oxy XII. 1477? (iii/iv A.D.) εἶ μένω ὅπου ὑπάγω ; ‘shall I remain where I am going?’’ For the meaning “ whither” (ὅποι is not found in the NT), as in Jn 74, see Ost 11628 (Rom.) ὅπου @éAe.—with reference to the sending of certain measures of wheat. Ὅπου ἄν (éav) = ‘‘ wheresoever,’’ as in Mk 98, may be illustrated from P Eleph 1° (B.C. 311-10) (= Selections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ (cf. Ac 14) ὅπου ἂν δοκῆι ἄριστον εἶναι, “‘and that we shall live together wherever may seem best,” P Oxy XIV. 16397° (B.C. 73 or 442) ὅπου ἂν τῶι καθόλου περιπίπτῃς…
Read the full entry →ὅπου (hopou) — where(-ever).
ὅπου,
Ionic dialect ὅκου, Relat., indirect interrogative, and indefinite adverb of Place, correlated to ποῦ:
I. as a Relat., sometimes with genitive loci, τῆς πόλεως ὅπου κάλλιστον στρατοπεδεύσασθαι [Refs 5th c.BC+]in some places, [Refs 4th c.BC+] adjective, μέλη, ὅπου (i. e. ἐν οἷς)[Refs 5th c.BC+]: with other Particles, ὅκου δή somewhere or other, [Refs 5th c.BC+]; ὅπου ἄν wherever, with subjunctive, [Refs]; in Trag. the ἄν may be omitted, as ὅπου δ᾽ Ἀπόλλων σκαιὸς ᾖ, τίνες σοφο; [Refs 5th c.BC+]: with genitive, ὅπου ἂν τύχῃ τῶν λεγομένων [Refs 5th c.BC+]anywheresoever, [Refs]; ὅπουπερ with optative, wherever, [Refs 5th c.BC+]; ὁπουδάν, ={ὅπου δὲ ἄν}, anywhere, [Refs 2nd c.AD+]; ὁπουδήποτε, = ubicumque, Dosith.p.410 K.; ὁπουδηποτοῦν anywheresoever, [Refs 1st…
ὅπου
hopou
from 3739 and 4225; what(-ever) where, i.e. at whichever spot:--in
what place, where(-as, -soever), whither (+ soever).
see GREEK for 3739
see GREEK for 4225
ὅπου
Adv
where, whither
ὅπου hopou 82x
where, in which place, in what place, Mt. 6:19, 20, 21; Rev. 2:13; whither, to what place, Jn. 8:21; 14:4; ὅπου ἄν, or ἐάν, wherever, in whatever place, Mt. 24:28; whithersoever, Mt. 8:19; Jas. 3:4; met. where, in which thing, state, etc., Col. 3:11; whereas, 1 Cor. 3:3; 2 Pet. 2:11
ὅπου relat. adv. of Place, properly gen. of an obsol. Pron. ὅπος, correlat. to ποῦ: as a relat., Hdt., attic;—sometimes with gen. loci, ὅπου γῆς, Lat. ubi terrarum, Plat.:— ἔσθ᾽ ὅπου in some places, Lat. est ubi, Aesch., Dem.:—with other Particles, ὅκου δή somewhere or other, Lat. nescio ubi, Hdt.:— ὅπου ἄν or ὅπουπερ ἄν, wherever, with Subjunct., Trag.:— ὁπουοῦν, Lat. ubicunque, Plat.
in indirect questions, ὄφρα πύθηαι πατρός, ὅπου κύθε γαῖα Od., etc.: —with Verbs of motion in pregnant sense, just as, reversely, ὅποι is used with Verbs of rest, κεῖνος δ᾽ ὅπου βέβηκεν, οὐδεὶς οἶδε Soph.:—in repeating a question, ἡ Λακεδαίμων ποῦ 'στιν; Answ. ὅπου 'στίν; (do you ask) where it is? Ar.
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
84 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 82 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
τὸ δὲ ἕτερον ξύλον, τὸ τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ δεδήλωκεν οὔτε εἰ ἐντὸς οὔτε εἰ ἐκτός ἐστι τοῦ παραδείσου, ἀλλ’ εἰπὼν οὕτως „καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ εὐθὺς ἡσύχασεν οὐ δηλώσας ὅπου τετύχηκεν ὄν, ἵνα μὴ ὁ…
Θέρρου δὲ μισήσαντος τὴν Χαλδαίαν διὰ τὸ Ἀράνου πένθος μετοικίζονται πάντες εἰς Χαρρὰν τῆς Μεσοποταμίας, ὅπου καὶ Θέρρον τελευτήσαντα θάπτουσιν ἔτη βιώσαντα πέντε καὶ διακόσια·
ἔστιν, ὅπου αὐτὸς λέγει ποιεῖν καὶ καταρτίζειν.
αι επ … ωμ … … … … προελευσομένους ἡμᾶς ὅπου ἐὰν ὁ κύριος ἡμῶν Γναῖος Οὐηργίλλις Καπίτων τὸν τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς τὸ
παρʼ ἑτέρῳ αὐτῆς δανειστῇ οὔσας ἀπεσπακέναι αὐτὸν οὐ δεόντως. Διηρᾶς· διαβεβαιούμέθα καὶ κατὰ τούτων ὅπου εἰσὶν ἀρουρῶν τετελειωκέναι τὰ νόμιμα καὶ κατὰ τῶν ἄλλων. ἀξιοῦμεν οὖν καὶ νῦν χωρὶς
καὶ Κρονίωνι, ἵνʼ εἰδῶσι ὀφείλειν αὐτοὺς παρεῖναι ἐπὶ τὸ ἱερώτατον τοῦ κρατίστου ἡγεμόνος βῆμα ὅπου ἐὰν τὸν τοῦ νομοῦ διαλογισμὸν ἢ δικαιοδοσίαν ποιῆται πρὸς τὴν τοῦ πραάγματος διάγνωσιν. Ἡρακλείδης
σταυρόω means to crucify, derived from σταυρός (cross). It can also mean to fence or impale, a usage found in earlier texts. In the New Testament, it appears in various contexts, including literal crucifixion and metaphorical applications, such as mortifying desires (Galatians 5:24). Some sources note its figurative sense of extinguishing passion.
σταυρόω, -ῶ
(< σταυρός),
[in LXX: Es 7:9 (תּלה), Es 8:13 * ;]
to fence with pales, impalisade (Thuc.).
σταυρόω, -ῶ; fut. σταυρώσω; 1 aor. ἐσταύρωσα; Pass., pres. σταύρομαι; perfect ἐσταύρωμαι; 1 aor. ἐσταυρώ-
σταυρόω in its literal sense of ‘‘fence with pales” occurs in P Bilabel 3013 (A.D. 577?) μετὰ τοῦ σταυρωμ[ένονυ . . . . - - 5 where the reference appears to be to aroom shut off with pales or laths: see the editor's note. The late use = “‘crucify,
σταυρόω (stauroō) — to crucify.
σταυρ-όω,
(σταυρός) fence with pales, [Refs 5th c.BC+]:—passive, [Refs 5th c.BC+]
II. crucify, [NT+2nd c.BC+] crucify it, destroy its power, [NT] nail from a cross, as amulet, [Refs 1st c.AD+]
σταυρόω
stauroo
from 4716; to impale on the cross; figuratively, to extinguish
(subdue) passion or selfishness:--crucify.
see GREEK for 4716
σταυρόω
v.
I crucify
σταυρόω σταυρός to fence with pales, impalisade, Thuc.
to crucify, Polyb., NTest.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
46 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 46 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
ὁ δὲ βασιλεὺς ἀκούσας οὐκ ἄλλῃ τιμωρίᾳ περιβάλλειν ἔκρινεν τὸν Ἀμάνην ἢ τῇ κατὰ Μαρδοχαίου νενοημένῃ, καὶ κελεύει παραχρῆμα αὐτὸν ἐξ ἐκείνου τοῦ σταυροῦ κρεμασθέντα ἀποθανεῖν.
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
εἰ οὖν οἱ κατὰ σάρκα ταῦτα πράσσοντες ἀπέθανον, πόσῳ μᾶλλον, ἐὰν πίστιν θεοῦ ἐν κακῇ διδασκαλίᾳ φθείρῃ, ὑπὲρ ἧς Ἰησοῦς Χριστὸς ἐσταυρώθη;
παρὰ κυρίῳ θεῷ, ὅπως ἐπάρῃς τὰς χεῖράς σου πρὸς τὸν δεσπότην θεὸν ὡς τύτος σταυροῦ … … … … ζια θεῷ μεμελημένος διὰ ἐμοῦ τοῦ ταπεινοῦ καὶ ταλαιπώρου, καὶ
ταῖς ἀληθέσι τῶν θεοκρίτων γραφαῖς, ὅτι ἐναποκεκρυμμένος ἐστὶν ἐν τῷ νέῳ ἀνθρώπωι καὶ γεννητὸς ἐσταυρωμένος ἀγέννητος δὲ καὶ ὡς ἔστιν ἐν οἰκίᾳ Ἰουδᾶ ἐν τῷ Ἰσραήλ - ἐν γὰρ
τινα ἀδελφόν μου ἐλθόντα διʼ ἐμὲ χάριν τῶν ἀδελφῶν θελόντων ἀπελθεῖν εἰς τοῦ Τιμίου Σταυροῦ. ἐλθῶ εἰς Ζίννει καὶ εἰδῶ … τοῦ θεοῦ γὰρ θέλοντος ὥρᾳ τετάρτῃ αὔριον, εἴ
κῆπος refers to a garden, orchard, or plantation, and is used in various contexts, including the New Testament (Lk 13:19, Jn 18:1, 26, 19:41). It can denote any fertile region and is associated with both cultivated areas and more general notions of greenery. The lexicons do not show significant disagreement on its meaning.
κῆπος, -ov, 6, [thought to be allied with σκάπτω, Lat. campus, ete.], fr. Hom. down, Sept. for 7122, 1132, 12; α garden: Lk. xiii. 19; Jn. xviii. 1, 26; χῖχ. 41. [BB. DD. s. v. Garden. |
κῆπος. This homely word, substituted by Lk (13%) for ἀγρός in Mt (13°!) and γῆ in Mk (43), is well attested in the vernacular, e.g. P Petr III. 267 (Ptol.) ἢ παράδεισον ἢ κῆπον, where Grenfell (Rev. Laws, p. 95) thinks that the παράδεισος may have contained palms and fruit trees and the κῆπος vegetables and flowers, and 24. 391% (Ptol.), an account for a χῶμα between the κῆποι of two men. See also PSI V. 488! (B.c. 258-7) πρὸς λίβα τοῦ βασιλικοῦ κήπου (in Memphis), BGU IV. 1141°6 (B.c. 14) οἵαν yap ὕβριν μοι πεπόηκεν ἐν τῷ κήπῳ, P Flor 1. 16% (A.D. 239) βούλομαι μισθώσασθαι κήπου λαχανευομένου (ἄρουραν) a, and from the inserr. Sy// 590% (iii/B.c.) ἀνέθηκε] καὶ τὴν οἰκίαν καὶ τὸν κῆπον. The dim. κήπιον may be illustrated from a receipt for a rope—ets THY pHX(aviv) τοῦ κηπίου τῆς ayt(as) Μαρίας ἐπὶ τῷ ἀντλῆσαι ὕδωρ eis τὴν ἁγί(αν) κολυμβήθραν, “for the machine in the garden of the Holy…
Read the full entry →κῆπος (kēpos) — garden.
κῆπος,
Doric dialectκᾶπος (also [Refs], ὁ, garden, orchard, or plantation, [Refs 8th c.BC+]; of any rich, highly cultivated region, as Ἀφροδίτας κᾶπος, i.e. Cyrene, [Refs 5th c.BC+], also of heaven, [Refs 5th c.BC+]; Φοίβου παλαιὸς κ., of the eastern sky,[Refs 5th c.BC+]; οἱ Μίδεω κῆποι, in Macedonia, [Refs 5th c.BC+]; of the country round Panormus, [Refs]; the enclosure for the Olympic games, [Refs 5th c.BC+]; οἱ ἀπὸ τῶν κ. the scholars of Epicurus, because he taught in a garden, [Refs 2nd c.AD+]; οἱ Ἀδώνιδος κ., see at {Ἀδωνι; οἱ Ταντάλου κ}., proverbial of illusory pleasures, [Refs 5th c.BC+]
II. a fashion of cropping the hair, [Refs 2nd c.AD+]
III. pudenda muliebria, [Refs 3rd c.AD+]
IV. variant for {κῆβος} (which see).
κῆπος
kepos
of uncertain affinity; a garden:--garden.
κῆπος, ου, ὁ
n.m.
a garden
κῆπος a garden, orchard, plantation, Od.:—of any fertile region, Ἀφροδίτης κᾶπος, i. e. Cyrene, Pind.; Διὸς κ., i. e. Libya, id. Pind., etc.:— οἱ Ἀδώνιδος κῆποι, v. Ἄδωνις 2.
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
gar'-d'-n (gan, gannah, ginnah; kepos): The Arabic jannah (diminutive, jannainah), like the Hebrew gannah, literally, "a covered or hidden place," denotes in the mind of the dweller in the East something more than the ordinary garden. Gardens in Biblical times, such as are frequently referred to in Semitic literature, were usually walled enclosures, as the name indicates (La 2:6 the American Revised Version, margin), in which there were paths winding in and out among shade and fruit trees, canals of running water, fountains, sweet-smelling herbs, aromatic blossoms and convenient arbors in which to sit and enjoy the effect. These gardens are mentioned in Ge 2 and Ge 3; 13:10; So 4:12-16; Ec 2:5,6;
Gardens in the East, as the Hebrew word indicates, are enclosures on the outskirts of towns, planted with various trees and shrubs. From the allusions in the Bible we learn that they were surrounded by hedges of thorn, (Isaiah 5:5) or walls of stone. (Proverbs 24:31) For further protection lodges, (Isaiah 1:8; Lamentations 2:6) or watchtowers, (Mark 12:1) were built in them, in which sat the keeper, (Job 27:18) to drive away the wild beasts and robbers, as is the case to this day. The gardens of the Hebrews were planted with flowers and aromatic shrubs, (Solomon 6:2; 4:16) besides olives, fig trees, nuts or walnuts, (Solomon 6:12) pomegranates, and others for domestic use.…
→ Of Eden
See EDEN
→ Of Gethsemane
→ See GETHSEMANE
5 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 14 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.
εἰς τοῦτον δὲ τὸν κῆπον εἰσαγαγόντα τόν τε Ἄδαμον καὶ τὴν γυναῖκα κελεῦσαι τῶν φυτῶν ἐπιμελεῖσθαι.
λει Ἔρως τέναγος … ἐπὶ τῆς κατὰ Κανωβὸν ταινίας … ρ … ρνυν κῆπον … … ἀπὸ Θῶυθ ἕως Μεσορὴ φόρου τοῦ ἑσταμένου τῶν … … κοσίων εἴκοσι,
τὴν φιλίαν σου θέλων ἄμεμπτον ἐμαυτὸν ἐτήρησα οἵαν γὰρ ὕβριν μοι πεποίηκεν ἐν τῷ κήπῳ καὶ ἐν τῇ οἰκίᾳ Τερεντίου παρόντος καὶ Πριάμου καὶ Φιλοξένου καὶ Ἱλάρου εἰ ἦν
Ἀκύλᾳ κεντυρίωνι Φαβρίκις κουρατωρ Ῥαειμα χαίρειν. πολλάκις ἔγραψες περὶ λαχάνων εἰ γέγονεν ἐν τῷ κήπῳ μου ὧδε. ἔπεμψά σοι καυλίων δέσμας … , ἀσπάραγον α, θριδάκων δέσμας β. ς
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 most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
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
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
κῆπος refers to a garden, orchard, or plantation, and is used in various contexts, including the New Testament (Lk 13:19, Jn 18:1, 26, 19:41). It can denote any fertile region and is associated with both cultivated areas and more general notions of greenery. The lexicons do not show significant disagreement on its meaning.
κῆπος, -ov, 6, [thought to be allied with σκάπτω, Lat. campus, ete.], fr. Hom. down, Sept. for 7122, 1132, 12; α garden: Lk. xiii. 19; Jn. xviii. 1, 26; χῖχ. 41. [BB. DD. s. v. Garden. |
κῆπος. This homely word, substituted by Lk (13%) for ἀγρός in Mt (13°!) and γῆ in Mk (43), is well attested in the vernacular, e.g. P Petr III. 267 (Ptol.) ἢ παράδεισον ἢ κῆπον, where Grenfell (Rev. Laws, p. 95) thinks that the παράδεισος may have contained palms and fruit trees and the κῆπος vegetables and flowers, and 24. 391% (Ptol.), an account for a χῶμα between the κῆποι of two men. See also PSI V. 488! (B.c. 258-7) πρὸς λίβα τοῦ βασιλικοῦ κήπου (in Memphis), BGU IV. 1141°6 (B.c. 14) οἵαν yap ὕβριν μοι πεπόηκεν ἐν τῷ κήπῳ, P Flor 1. 16% (A.D. 239) βούλομαι μισθώσασθαι κήπου λαχανευομένου (ἄρουραν) a, and from the inserr. Sy// 590% (iii/B.c.) ἀνέθηκε] καὶ τὴν οἰκίαν καὶ τὸν κῆπον. The dim. κήπιον may be illustrated from a receipt for a rope—ets THY pHX(aviv) τοῦ κηπίου τῆς ayt(as) Μαρίας ἐπὶ τῷ ἀντλῆσαι ὕδωρ eis τὴν ἁγί(αν) κολυμβήθραν, “for the machine in the garden of the Holy…
Read the full entry →κῆπος (kēpos) — garden.
κῆπος,
Doric dialectκᾶπος (also [Refs], ὁ, garden, orchard, or plantation, [Refs 8th c.BC+]; of any rich, highly cultivated region, as Ἀφροδίτας κᾶπος, i.e. Cyrene, [Refs 5th c.BC+], also of heaven, [Refs 5th c.BC+]; Φοίβου παλαιὸς κ., of the eastern sky,[Refs 5th c.BC+]; οἱ Μίδεω κῆποι, in Macedonia, [Refs 5th c.BC+]; of the country round Panormus, [Refs]; the enclosure for the Olympic games, [Refs 5th c.BC+]; οἱ ἀπὸ τῶν κ. the scholars of Epicurus, because he taught in a garden, [Refs 2nd c.AD+]; οἱ Ἀδώνιδος κ., see at {Ἀδωνι; οἱ Ταντάλου κ}., proverbial of illusory pleasures, [Refs 5th c.BC+]
II. a fashion of cropping the hair, [Refs 2nd c.AD+]
III. pudenda muliebria, [Refs 3rd c.AD+]
IV. variant for {κῆβος} (which see).
κῆπος
kepos
of uncertain affinity; a garden:--garden.
κῆπος, ου, ὁ
n.m.
a garden
κῆπος a garden, orchard, plantation, Od.:—of any fertile region, Ἀφροδίτης κᾶπος, i. e. Cyrene, Pind.; Διὸς κ., i. e. Libya, id. Pind., etc.:— οἱ Ἀδώνιδος κῆποι, v. Ἄδωνις 2.
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
gar'-d'-n (gan, gannah, ginnah; kepos): The Arabic jannah (diminutive, jannainah), like the Hebrew gannah, literally, "a covered or hidden place," denotes in the mind of the dweller in the East something more than the ordinary garden. Gardens in Biblical times, such as are frequently referred to in Semitic literature, were usually walled enclosures, as the name indicates (La 2:6 the American Revised Version, margin), in which there were paths winding in and out among shade and fruit trees, canals of running water, fountains, sweet-smelling herbs, aromatic blossoms and convenient arbors in which to sit and enjoy the effect. These gardens are mentioned in Ge 2 and Ge 3; 13:10; So 4:12-16; Ec 2:5,6;
Gardens in the East, as the Hebrew word indicates, are enclosures on the outskirts of towns, planted with various trees and shrubs. From the allusions in the Bible we learn that they were surrounded by hedges of thorn, (Isaiah 5:5) or walls of stone. (Proverbs 24:31) For further protection lodges, (Isaiah 1:8; Lamentations 2:6) or watchtowers, (Mark 12:1) were built in them, in which sat the keeper, (Job 27:18) to drive away the wild beasts and robbers, as is the case to this day. The gardens of the Hebrews were planted with flowers and aromatic shrubs, (Solomon 6:2; 4:16) besides olives, fig trees, nuts or walnuts, (Solomon 6:12) pomegranates, and others for domestic use.…
→ Of Eden
See EDEN
→ Of Gethsemane
→ See GETHSEMANE
5 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 14 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.
εἰς τοῦτον δὲ τὸν κῆπον εἰσαγαγόντα τόν τε Ἄδαμον καὶ τὴν γυναῖκα κελεῦσαι τῶν φυτῶν ἐπιμελεῖσθαι.
λει Ἔρως τέναγος … ἐπὶ τῆς κατὰ Κανωβὸν ταινίας … ρ … ρνυν κῆπον … … ἀπὸ Θῶυθ ἕως Μεσορὴ φόρου τοῦ ἑσταμένου τῶν … … κοσίων εἴκοσι,
τὴν φιλίαν σου θέλων ἄμεμπτον ἐμαυτὸν ἐτήρησα οἵαν γὰρ ὕβριν μοι πεποίηκεν ἐν τῷ κήπῳ καὶ ἐν τῇ οἰκίᾳ Τερεντίου παρόντος καὶ Πριάμου καὶ Φιλοξένου καὶ Ἱλάρου εἰ ἦν
Ἀκύλᾳ κεντυρίωνι Φαβρίκις κουρατωρ Ῥαειμα χαίρειν. πολλάκις ἔγραψες περὶ λαχάνων εἰ γέγονεν ἐν τῷ κήπῳ μου ὧδε. ἔπεμψά σοι καυλίων δέσμας … , ἀσπάραγον α, θριδάκων δέσμας β. ς
The Greek word μνημεῖον (*mnemeion*) refers to a memorial or tomb, derived from a root meaning 'to remember.' It encompasses meanings such as a grave, sepulchre, or monument, often used in biblical contexts, particularly in the Gospels (e.g., Mt 23:29, Mk 5:2). The lexicons consistently describe it as a visible object for preserving memory, with no significant disagreements noted.
μνημεῖον, -ov, τό; 1. any visible object for preserving or recalling the memory of any person or thing ; a memorial, monument, (Aeschyl., Pind., Soph., sqq.) ; in bibl. Grk. so in Sap. x. 7; specifically, a sepulchral monument : οἰκοδομεῖν μνημεῖα, Lk. xi. 47; Joseph. antt. 13, 6,5. 2. in the Scriptures a sepulchre, tomb: Mt. xxiii. 29; xxvii. 52,60; xxviii. 8; ΜΚ. v.2; vi.29; Lk. xi.44; Jn. Vv. 28; xi. 17, 31, and often in the Gospels; Acts xiii. 29; Sept. for 3p, Gen. xxiii. 6, 9, 1.5; Is. xxii. 16, ete.
μνημεῖον αὐτοῦ, and Aarée/ 821 (iv/B.c.) εἰκὼν μνῆμα χρόνου (ἐστί) (ze. ‘‘ fragile est”’). Lyn μεῖον is by no means so common in the papyri as we might have expected, but see P Flor I. 91° (a.p. 225) φθάσαντός μου πρὸς τοῖς μναιμίοις (/. μνημείοις) τῆς αὐτῆς κώμης. Vitelli ad ἡ. cites also P Casati 19, 5 p. 139. An interesting ex. may be cited from Sy// 399 (=% 858) (after A.D. 161), a stone originally found in Rome, and afterwards transferred to Britain, but now destroyed—HpéSns μνημεῖον kal τοῦτο εἶναι τῆς αὑτοῦ συμφορᾶς καὶ τῆς ἀρετῆς τῆς γυναικός" ἔστιν δὲ οὐ τάφος: τὸ γὰρ σῶμα ἐν τῇ Ἑλλάδι καὶ νῦν παρὰ τῷ ἀνδρί ἐστίν : cf. also Cagnat 1V. 6607 μ[η]δενὶ ἐξέσται μήϊτε πωλῆσαι μήτε ἀγοράσαι μήτ[ε] τὸ μνημεῖον . προν[οηθῆναι]…
Read the full entry →μνημεῖον (mnēmeion) — grave.
μνημ-εῖον,
Doric dialect μνᾱμεῖον, Ionic dialect μνημήϊον, τό, memorial, remembrance, record of a person or thing, μνημήϊα καταλιπέσθαι [Refs 5th c.BC+]; μνημεῖα ὅρκων a record of the oaths, [Refs 5th c.BC+]; μνημεῖα τῆς δαπάνης visible memorials, [Refs 5th c.BC+]; τὰ παίδων μαθήματα θαυμαστὸν ἔχει τι μ. the lessons of childhood cling strangely to the memory, [Refs 5th c.BC+]; μνημεῖα καταλειφθῆναι τῶν μελλόντων ἔσεσθαι to be left behind as reminders of things to come, [Refs]
2. of one dead, [Refs 5th c.BC+]; of an urn containing the ashes of the dead,[Refs 5th c.BC+]; tomb, [LXX+NT]: generally, monument, [Refs 5th c.BC+]
μνημεῖον
mnemeion
from 3420; a remembrance, i.e. cenotaph (place of interment):--grave,
sepulchre, tomb.
see GREEK for 3420
μνημεῖον, ου, τό
n.n.
a tomb, sepulcher
μνημεῖον μνημεῖον, doric μνα_μεῖον, ionic μνημήιον, ου, τό, like μνῆμα Lat. monimentum, any memorial, remembrance, record of a person or thing, Hdt., attic
of one dead, a monument, Soph., etc.
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
toom.
See BURIAL.
From the burial of Sarah in the cave of Machpelah, (Genesis 23:19) to the funeral rites prepared for Dorcas, (Acts 9:37) there is no mention of any sarcophagus, or even coffin, in any Jewish burial. Still less were the rites of the Jews like those of the Pelasgi or Etruscans. They were marked with the same simplicity that characterized all their religious observances. This simplicity of rite led to what may be called the distinguishing characteristic of Jewish sepulchres --the deep loculus --which, so far as is now known, is universal in all purely Jewish rock-cut tombs, but hardly known elsewhere. Its form will be understood by referring to the following diagram, representing the forms of Jewish sepulture. In the apartment marked A there are twelve such loculi about two feet in…
See SEPULCHRE.
→ See BURIAL
41 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 38 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 9 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 τοῦτό μου τὸ πάθος τῆς ψυχῆς ἐστηλογράφησεν ἐν τῷ ἐμῷ μνημείῳ ὁ ἐπίσκοπος Μωυσῆς.
καὶ τὰ μνημεῖα Ἅβραμός τε καὶ οἱ ἀπόγονοι αὐτοῦ ταύτῃ κατεσκευάσαντο.
τε πατρῴας κληρονομίας … ου, ἔτι μὴν καὶ ἄλλο χώρημα ἐκ βορρᾶ … βορρᾶ μνημεῖον Λωεῦτος, ἀπηλιώτου … δεσποτικῶν δοκίμων εὐστάθμων … ὑφʼ ἡμῶν, ὡς πρόκειται, χωρήματος … χωρήματος
μνημεῖον Θεοδώρου δούλου θεοῦ υἱοῦ Δημητρίου Κυνοπολίτου ἀγάμου ϛ ἰνδικτίωνος Παχὼν ιζ ἐτῶν κβ
τρισὶ Ταυρίνῳ καὶ Ἐρυθρίῳ καὶ Φοιβάμμωνι ἕως τοῦ … τοῦ τε παλαιοῦ μνημείου καὶ τοῦ αὐτοῦ στάβλου … τῆς ὅλης πρώτης στέγης καὶ ἀπὸ … … κοινῆς
καινός (kainos) means new or fresh, often in terms of quality rather than age. It contrasts with παλαιός (palaios), which means old or antiquated. In the New Testament, it appears in contexts like new wine (Mt 9:17) and the new covenant (Lk 22:20). The lexicons note a distinction between καινός and νέος (neos), with the former emphasizing freshness and the latter focusing on recentness.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →καινός, -ή, -όν,
[in LXX (Ez 11:19, al.) for חָדָשׁ, exc. Is 65:15 (אַחֵר);]
of that which is unused or unaccustomed, new in respect to form or quality, fresh, unused, novel: opp. to παλαιός, ἀρχαῖος, Mt 9:17 13:52, Mk 2:21, 22, Lk 5:36, 38, II Co 5:17, Eph 4:24; πλήρωμα, Mk 2:21; μνημεῖον, Mt 27:60, Jo 19:41; διαθήκη (T, WH, R, txt., omit), Read the full entry →
καινός, -7, -ov; [fr. Aeschyl. and Hdt. down]; Sept. for wan; new, i. e. a. as respects form; recenily made, fresh, recent, unused, unworn (opp. to παλαιός old, antiquated) : as ἀσκός, Mt. ix. 17; Mk. ii. 22 (Tom. Tr WH br. the cl.]; Lk. v. 88 ; ἱμάτιον, Lk. v. 36; πλήρωμα, Mk. ii. 21; μνημεῖον, Mt. xxvii. 60; with ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη added, Jn. xix. 413; καινὰ x. παλαιά, Mt. xiii. 52; new, which as recently made is superior to what it succeeds: διαθήκη, Mt. xxvi. 28 (Τ᾿ WH om. caw.) ; Mk. xiv. 24 RL; Lk. xxii. 20 (WH reject the pass.) ; 1 Co. xi. 25; 2Co. iii. 6; Heb. viii. 8,13; ix. 15, (Jer. xxxviil. (xxxi.) 31); καινοὶ οὐρανοί, καινὴ γῆ, 2 Pet. iii. 13; Rev. xxi. 1, (Is. xv. 17 ; xvi. 22) ; Ἱερουσαλήμ (see Ἱεροσόλυμα, fin.), Rey. iii. 12; xxi. 2; ἄνθρωπος (see the word, 1 f.), Eph. ii. 15; iv. 24, (καρδία, πνεῦμα, Ezek. xviii. 31; xxxvi. 26) ; καινὰ πάντα ποιῶ. I bring all…
Read the full entry →καινός (kainos) — new.
καινός, ή, όν,
new, fresh, ἔργα οὔτ᾽ ὦν κ. οὔτε παλαιά [Refs 5th c.BC+]; κ. λόγους φέρειν to bring news, [Refs]; τίδ᾽ ἐστὶ κ.; [Refs 5th c.BC+]; ἢ βούλεσθε περιιόντες πυνθάνεσθαι, “λέγεταί τι κ.;” [Refs 4th c.BC+] anew, afresh, [Refs 5th c.BC+], etc. (also ἐκ καινοῦ [Refs 3rd c.AD+]; especially of new dramas, τραγῳδῶν γιγνομένων καινῶν [Refs 4th c.BC+]; briefly τραγῳδοῖς κ. at the representation of the new tragedies, Docum. cited in [Refs 4th c.BC+]; but κ. κωμῳδία, τραγῳδία, of a new style of drama, [Refs 2nd c.AD+]
2. newly-made, κύλικες, τριήρης, ὀθόνια, οἶνος, [Refs 4th c.BC+]
3. adverb -νῶς newly, afresh, [Refs 2nd c.AD+]
καινός
kainos
of uncertain affinity; new (especially in freshness; while 3501 is
properly so with respect to age:--new.
see GREEK for 3501
καινός, ή, όν
Adj
fresh, new
καινός καινός, new, fresh, Lat. recens, novus, καινὰ καὶ παλαιὰ ἔργα Hdt.; καινοὺς λόγους φέρειν to bring news, Aesch.; λέγεταί τι καινόν; Dem.; ἐκ καινῆς (sc. ἀρχῆς) anew, afresh, Lat. de novo, Thuc.:—esp. of dramas produced for the first time, Aeschin., Dem.
newly-invented, new-fangled, novel, Eur., etc.; κ. θεοί strange gods, Plat.; καινά innovations, Xen.; οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων he introduced as little of anything new as others, id. Xen.; τὸ καινὸν τοῦ πολέμου the unforeseen turn which war often takes, Thuc.
κ. ἄνθρωπος = novus homo, Plut.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
44 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 42 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 28 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.
„τίς ὁ ἄνθρωπος ὁ οἰκοδομήσας οἰκίαν καινὴν καὶ οὐκ ἐνεκαίνισεν αὐτήν;
Λαμέχου γάρ ἐστιν υἱός, οὗ πατὴρ ἦν Μαθουσάλας, οὗτος δὲ ἦν τοῦ Ἀνώχου τοῦ Ἰαρέδου, Μαλαήλου δὲ Ἰάρεδος ἐγεγόνει, ὃς ἐκ Καϊνᾶ τεκνοῦται τοῦ Ἀνώσου σὺν ἀδελφαῖς πλείοσιν, Ἄνωσος δὲ Σήθου υἱὸς ἦν τοῦ Ἀδάμου·
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Σαβῖνος Γεμείνωι τῶι ἰδίωι χαίρειν. εὖ ποιήσεις δοὺς Οὐηστείνωι εἰς τὸν ζυγὸν αὐτοῦ ζυγόδεσμον καινὸν στερεόν, ὃ καὶ ἀλείψεις ἐπιμελῶς, ἐκ τῶν ἐν τῆι κιβωτῶι τῶν ἀσκῶν ἧι ἔχεις
τετελώνηται διὰ πύλης Καινῆς ἐρημοφυλακίας Χήρης ἐξάγων ὄνον ἕνα . ἔτους κθ Ἐπεὶφ κα.
μόνας, γίνονται κριθῆς ἀρτάβαι τμ, ἐξ ὧν ὑπελογήθησαν ὑπὲρ ἑκατοστῆς α 𐅵 διαφόρου μέτρου καινοῦ παρὰ τὸ παλαιὸν κριθῆς ἀρτάβαι πέντε , λοιπὰς καθαρᾶς ἀδόλου ἀβώλου κεκοσκινευμένης κριθῆς ἀρτάβας
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-DSN — Relative pronoun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
R-DSN Part of Speech: Relative pronoun Case: Dative Number: Singular Gender: Neuter
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
The Greek word οὐδέπω (i.e., oudepo) is an adverb meaning 'not yet' or 'never before.' It is composed of the negative οὐ and an enclitic form. This term appears in the New Testament in verses like John 7:39 and Acts 8:16, indicating something that has not occurred up to the present time.
οὐδέπω, ady., simply negative, (fr. οὐδέ and the enclitic ma), [fr. Aeschyl. down], not yet, not as yet: Jn. vii. 39 (where L Tr WH οὔπω); xx. 9. οὐδέπω οὐδείς, never any one [A. V.never man yet], Jn. xix. 41; [ovdero. . ἐπ᾽ οὐδενί, as yet... upon none, Acts viii. 16 LT Tr WH); οὐκ... οὐδέπω οὐδείς (see ov, 8 a.), Lk. xxiii. 53 [L Tr WH οὐκ... οὐδεὶς οὔπω; Tdf. οὐκ. . . οὐδεὶς οὐδέπω]; οὐδέπω οὐδέν (LT Tr WH simply οὔπω) not yet (anything), 1 Co. viii. 2.
οὐδέπω, “not yet,’’ as in the contract of apprenticeship P Oxy II. 2755 (A.D. 66), where a boy is described as—ovSérw ὄντα τῶν ἐτῶν, “not yet being of age,’’ ie. not yet having reached the legal age of fourteen years, when men become liable to the poll-tax: cf. 26. 27318 (a.D. 95), the cession by a woman of certain arourae of land to her daughter— οὐδέπω οὔσῃ ἐν ἡλικίᾳ. In P Ryl II. 1787 (early i/a.v.) it is laid down in an agreement with a nurse that she shall give back the sum she is found to owe for the period of nursing not completed—mpds ὃν οὐδέπωι τετρόφευκεν χρόνον.
οὐδέπω (oudepō) — not yet.
οὐδέ πω,
conjunction and adverb and not yet, not as yet, [Refs 8th c.BC+]: later with present, [Refs 5th c.BC+]: with future, ὅσον οὐδέπω συμβήσεσθαι [Refs 1st c.BC+]; compare οὐδέποτε.
οὐδέπω
oudepo
from 3761 and 4452; not even yet:--as yet not, never before (yet),
(not) yet.
see GREEK for 3761
see GREEK for 4452
οὐδέπω
Neg.adv.
not yet, never before
οὐδέπω and not yet, not as yet, Aesch., Plat.:— in Hom., with a word between, οὐδέ τί πω, οὐδ᾽ ἄν πω.
Adv-N — Adverb · negativeadverb — it qualifies the verb, and never changes form.
ADV-N ADVerb or adverb and particle combined Negative
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 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
ὁ δὲ τοιοῦτος ἱκανὸς μέν ἐστι τὰ προτιθέμενα παισὶν ἆθλα ἄρασθαι, τὰ δὲ ἀνδράσιν οὐδέπω δυνατός·
Μαδιηνῖται δὲ προπυθόμενοι τὸν στρατὸν ἐπὶ σφᾶς ἐλαύνοντα καὶ ὅσον οὐδέπω παρεσόμενον ἠθροίζοντό τε καὶ τὰς εἰσβολὰς τῆς χώρας, ᾗ προσεδέχοντο τοὺς πολεμίους, ἀσφαλισάμενοι περιέμενον αὐτούς.
Οὐδέπω γάρ, φημί, κύριε, ἐν τῇ ἐμῇ ζωῇ ἀληθὲς ἐλάλησα ῥῆμα, ἀλλὰ πάντοτε πανούργως ἐλάλησα μετὰ πάντων καὶ τὸ ψεῦδός μου ἀληθὲς ἐπέδειξα παρὰ πᾶσιν ἀνθρώποις: καὶ οὐδέποτέ μοι οὐδεὶς ἀντεῖπεν, ἀλλ̓ ἐπιστεύθη τῷ λόγῳ μου.
τῶι Ἀβάρωι τὸν ἑαυτῆς μὲν υἱὸν τοῦ δὲ Τρύφωνος ἀδελφὸν Ὀννῶφριν τοῦ αὐτοῦ Διονυσίου, οὐδέπω ὄντα τῶν ἐτῶν, ἐπὶ ἔτη δύο ἀπὸ νουμηνίας τοῦ Φαῶφι τοῦ ἐνεστῶτος τρίτου καὶ
καὶ Ἀπολλώνιος Ἀπολλωνίου γέρδιος, ὁ μὲν Παυσῖρις ἐκδεδόσθαι τῶι Ἀπολλωνίωι τὸν ἑαυτοῦ υἱὸν Διοσκοῦν οὐδέπω ὄντα τῶν ἐτῶν ὥστε μαθεῖν τὴν γερδιακὴν τέχνην πᾶσαν αὐτὸν ὡς καὶ αὐτὸς ἐπίσταται
μὲν Ἀπολλωνοῦς παρέξεσθαι τῶι Ἡρᾶτι τὸν ἑαυτῆς θυγατριδοῦν … ωνιν τὸν καὶ Ἀγέλοχον Ἁρσιήσιος οὐδέπω ὄντα τῶν ἐτῶν ἐπὶ χρόνον ἔτη δύο ἀπὸ πέμπτης τοῦ ἐνεστῶτος μηνὸς Σεβαστοῦ ποιοῦντα
οὐδείς is built from the negation οὐ (not) and εἷς (one), meaning no one or none. It appears in various contexts in the New Testament, often emphasizing the absence of people or things, such as in Matthew 5:13 and John 1:18. The word can also be used adverbially to mean not at all or nothing.
οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Lk 22:35 23:14, Ac 15:9 19:27 26:26, I Co 13:2, II Co 11:8; cf. Bl., § 6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή,
no, no one, none: with nouns, Lk 4:24, Jo 10:41, Ro 8:1, al.; absol., Mt 6:24, Mk 3:27, Lk 1:61, Jo 1:18, Ac…
Read the full entry →οὐδείς. P Alex 4° (iii/B.c.) (= Witkowski’, p. 52), οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι. For a similar use of οὐθείς, cf. P Petr 11. 13(19)!8 (B.c. 258-3) (= Witkowski?, p. 20) τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι μὴ γενηθῆι λυπηρόν, ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον, ‘‘but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble’’ (Ed.). Another ex. of the neut. οὐδέν is the illiterate BGU II. 380" (ili/A.D.) (= Selections, p. 105) οὐδὲν περισότε[ρ]ον ext σε. οὐδ΄ ποτε “there is nothing so much the matter with you.’’ The stronger οὐδέν is sometimes used for οὐ : see Epict. iv. ro. 36 οὐδὲν κωλύονται ἀθλιώτατοι εἶναι Kal δυστυχέστατοι (cited by Radermacher G7. p. 26), and possible NT exx. in Ac 18! (but cf. Blass Gr. p. 104), Rev 377, The usual accumulation of negatives may be…
Read the full entry →οὐδείς (oudeis) — none.
οὐδείς,
feminine οὐδεμίᾰ (never nominative accusative -μίη, -μίην, since οὐδεμιῇ is probably in [Refs], rarely οὐδ᾽ ἴα [Refs 7th c.BC+], not one, i.e. no one, none, used by [Refs 8th c.BC+], except in the phrase τὸ ὃν μένος οὐδενὶ εἴκων [Refs 8th c.BC+]; οὐδείς is found in [Refs 5th c.BC+]: rare in plural, no set of persons or things, [Refs 5th c.BC+]; οὐδένων εἰσὶ βελτίους, i.e. οὔ τινων ἄλλων, [Refs 5th c.BC+] —In _Ionic dialect_ the _plural_ is usually οὐδαμοί.
2. οὐ. ὅστις οὐ every one, [Refs 5th c.BC+]; οὐδὲν ὅ τι οὐ every, [Refs]; this came to be regarded as one word, so that οὐδείς passed into the same case as ὅστις, οὐδένα ὅντινα οὐ κατέκλασε [Refs 5th…
οὐδείς οὐθείς
oudeis
oudemia oo-dem-ee'-ah, and neuter
ouden oo-den'
from 3761 and 1520; not even one (man, woman or thing), i.e. none,
nobody, nothing:--any (man), aught, man, neither any (thing), never
(man), no (man), none (+ of these things), not (any, at all, -thing),
nought.
see GREEK for 3761
see GREEK for 1520
οὐδείς, οὐδεμία, οὐδέν
Adj
no one, none, nothing
οὐδείς oudeis 227x
latter form, οὐθείς (G4032), not one, no one, none, nothing, Mt. 5:13; 6:24; 19:17; met. οὐδέν, nothing, of no account, naught, Jn. 8:54; Acts 21:24
οὐδείς never οὐδεμίη and not one, i. e. no one, none, as Lat. nullus, for ne ullus, Hom., etc.:—rare in pl. (οὐδαμοί being used instead), Xen.; πρὸς οὐδένας τῶν Ἑλλήνων Dem.; v. infr. II. 3.
οὐδεὶς ὅστις οὐ, Lat. nemo non, every one, Hdt., attic; οὐδὲν ὅ τι οὐ, Lat. nihil non, every, Hdt.; this came to be regarded as one word, so that οὐδείς passed into the same case as the relative, οὐδένα ὅντινα οὐ κατέκλασε Plat.
naught, good for naught, Ar.
in neut. of persons, οὐδέν εἰμι Hdt.; πρὸς τὸν οὐδένα Eur.; οὐδὲν εἶναι to be good for nothing, Ar.
in pl., οὐδένες ἐόντες being nobodies, Hdt.; ὄντες οὐδένες Eur.; ὁ μηδὲν ὢν κἀξ οὐδένων κεκλήσομαι id. Eur.
Adj-NSM-N — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-N Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Negative
wun.
See NUMBER.
235 occurrences in the New Testament, rendered 8 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 235 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 113 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·
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.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
Φιλωτέρειον Δρύτωνι Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς
ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι
καὶ Φάφις καὶ οἱ παρʼ ἡμῖν πάντες. μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι. ὑπελάμβανον φονευθήσεσθαι. οὐθὲν ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι.
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 →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
τίθημι (tithēmi) means to place, lay, or set, covering a wide range of applications both literally and figuratively. It can refer to actions like laying down one's life or placing something in a specific location. In the New Testament, it appears in contexts such as laying down garments (John 13:4) and establishing laws (Matthew 22:44). The lexicons provide various nuances, but there is no significant disagreement among them.
τίθημι,
[in LXX for שִׁית ,נתן ,שׂוּם, etc. ;]
causative of κεῖμαι,
τίθημι, 3 pers. plur. τιθέασιν (Mt. v.15; [W.§ 14, 1a.; B. 44 (38)]); impf. (fr. τιθέω) 3 pers. sing. ἐτίθει (2 Co. iii. 13), 3 pers. plur. ἐτίθουν (Mk. vi. 56 [RG L]; Acts iii. 2; iv. 35) [and (T Tr WH in Mk. ]. c.) ἐτίθεσαν, cf. B. 45 (39); WH. App. p. 167]; fut. θήσω; 1 aor. ἔθηκα; 2 aor. (ἔθην) subj. θῶ, [impv. 2 pers. plur. θέτε, Lk. xxi. 14 LT Tr WH (for RG 2 aor. mid. impv. 6é06e) |, inf. θεῖναι, ptep. cis; pf. τέθεικα; Pass., pres. 3 pers. sing. τίθεται (Mk. xv. 47 RG); pf. 3 pers. sing. τέθειται (Mk. xv. 47 LT Tr WH); 1 aor. ἐτέθην ; 2 aor. mid. ἐθέμην (2 pers. sing. ἔθου. Acts v. 4); (see ἐπιτίθημι); fr. Hom. down; Sept. mostly for pw and Dw, 102, mv and mwa, M3, ete. ; 1. to set, put, place, i.e. causative of κεῖσθαι; hence a. to place or lay: τί, as θεμέλιον, [Lk. vi. 48]; xiv. 29; 1 Co. iii. 10 sq. (θεμείλια, Hom. II. 12, 29); λίθον, Ro. ix. 33; 1 Pet. ii. 6; ri, opp. to…
Read the full entry →τίθημι, (1) ‘‘place,” “set”: cf. P Oxy IV. 7425 (B.c. 2) ἀπόστειAdv plo]e πόσας δέσμας παρείληφες Kal θ[ὲ]ς αὐτὰς εἰς τόπον ἀσφαλῶς, ‘send me word how many bundles you have received, and put them in a safe place” (Edd.), P Fay 119"? (c, A.D. 100) τ]ὴν διαγραφὴν τοῦ χόρτου ποῦ τέθικας ; ‘where did you put the notice of payment for the hay?” P Oxy NIV. 16748 (iii/A.b.) θὲς τὴν ὀπτὴν πλίνθον π[α]ρὰ τὴν πλάτην, “put the baked bricks alongside the wall (?)” (Edd.). (2) ‘*put down,” “Jay down”: cf. P Cairo Zen IT. 59218" (B.C. 254) ὑπόμνημα τῶ[ν] ἱερέων τοῦ ἱεροῦ τῶν θέντων τὰ μέρη, ‘memorandum of the priests of the temple who have paid their portions,” and P Fay 109§ (early i/a.p.) ἐάν σε B<€>y τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον, ‘even if you have to pawn your cloak” (Edd.). See also Herodas V. 62 ἔθηκας, ‘“‘you put off’ (cf. Headlam’s note with its reference to Lk 197%). (3) ‘‘make,” ‘‘appoint…
Read the full entry →τίθημι (tithēmi) — to place.
τίθημι [τῐ],
2nd pers. singular τιθεῖς [Refs 5th c.BC+] codices Lp (-θείς P, τίθης l), Alc. [Refs 5th c.BC+] (προσ-); ἐν-τιθεῖς (variant{-εὶς}) [Refs 5th c.BC+]; but τίθης is found in [Refs 5th c.BC+] (προσ-), etc., and is taught by [Refs 4th c.AD+]; Epic dialect τίθησθα [Refs 8th c.BC+], and so in Aeolic dialect, [Refs 7th c.BC+]; 3rd.pers. singular τίθησι [Refs 8th c.BC+], and Attic dialect; Doric dialect τίθητι [Refs 4th c.BC+]; 3rd.pers. plural τιθέασι [Refs 5th c.BC+]; Epic dialect and Ionic dialect τιθεῖσι [Refs 8th c.BC+]; Aeolic dialect τίθεισι (προ-) [Refs 2nd c.BC+]; Doric dialect τίθεντι [Refs]; Ionic dialect 3rd.pers. singular τιθεῖ [Refs 8th c.BC+]: imperfect ἐτίθην [Refs 5th c.BC+] (ἐν-), etc.; ἐτίθει [Refs 8th c.BC+] (προσ-), etc., Epic dialect τίθει [Refs 8th c.BC+]; Epic dialect 3rd.pers. plural τίθεσαν [NT+8th c.BC+]…
Read the full entry →τίθημι
tithemi
theo theh'-o (which is used only as alternate in
certain tenses)
to place (in the widest application, literally and figuratively;
properly, in a passive or horizontal posture, and thus different from
2476, which properly denotes an upright and active position, while
2749 is properly reflexive and utterly prostrate):--+ advise,
appoint, bow, commit, conceive, give,
X kneel down, lay (aside, down, up), make, ordain, purpose,
put, set (forth), settle, sink down.
see GREEK for 2476
see GREEK for 2749
τίθημι
v.
I put, place
τίθημι tithēmi 100x
by-form of τιθέω, to place, set, lay, Mt. 5:15; Mk. 6:56; Lk. 6:48; to produce at table, Jn. 2:10; to deposit, lay, Mt. 27:60; Lk. 23:53; Acts 3:2; to lay down, Lk. 19:21, 22; Jn. 10:11, 15, 17, 18; 1 Jn. 3:16; to lay aside, put off, Jn. 13:4; to allocate, assign,
τίθημι from Root ΘΕ in local sense, to set, put, place, Hom., etc.:—in attic, πόδα τ. to plant the foot, i. e. walk, run, Aesch.; τετράποδος βάσιν θηρὸς τίθεσθαι, i. e. to go on all fours, Eur.: θεῖναί τινί τι ἐν χερσίν to put it in his hands, Il.; ἐς χεῖρά τινος into his hand, Soph.
θέσθαι τὴν ψῆφον to lay one's voting-pebble on the altar, put it into the urn, Aesch.; so, τίθεσθαι τὴν γνώμην to give one's opinion, Hdt.; and τίθεσθαι absol. to vote, Soph.
θεῖναί τινί τι ἐν φρεσί, ἐν στήθεσσι to put or plant it in his heart, Hom.; ἐν στήθεσσι τιθεῖ νόον Il., etc.: Mid., θέσθαι θυμὸν ἐν στήθεσσι to lay up wrath in one's heart, id. Il.; θέσθαι τινὶ κότον to harbour enmity against him, id.…
Read the full entry →Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
100 occurrences in the New Testament, rendered 69 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 99 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 269 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
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.
καὶ πάλιν λέγει: Ἰδού, τέθεικά μου τὸν νῶτον εἰς μάστιγας, τὰς δὲ σιαγόνας εἰς ῥαπίσματα.
πόλεως μισθοφόρων ἱππέων ἀπέχειν παρὰ Παοῦτος τοῦ Ὥρου τὸ ἐπιβάλλον αὐτῷ μέρος δανείου οὗ ἔθετο Πατοῦς Ὥρου ὁ τῆς μητρὸς αὐτοῦ Ταρεήσιος πατὴρ ἐπὶ τοῦ ἐν Κροκοδίλων πόλει ἀρχείου
Μεσορὴ κθ ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὁμολογία ἣν ἑκόντες συνχωρήσαντες ἔθεντο πρὸς ἑαυτούς, καθʼ ἣν ὁμολογεῖ Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν ν συνκεχωρηκέναι Πετεαρσεμθεῖ Πανοβχούνιος
τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης τιμῆς χαλκοῦ ταλάντων