Jude 1:12 — Word Study
N1904Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
BSATheseohutos [hidden dangers, spiritual threats] areeimi▸ the ones inen theho love feastsagapē [gatherings of charity, fellowship meals] of yousu hidden reefs,spilas△ [unseen rocks, obstacles] feasting together [with you]suneuōcheomai▸ [without fear, boldly] fearlesslyaphobōs themselvesheautou [their own interests] shepherding;poimainō▸ [caring for, guiding] cloudsnephelē [waterless, barren] without water,anudros [spiritual nourishment] byhupo windsanemos [driven by circumstance] being carried away,parapherō▸ treesdendron [unproductive, barren] autumnalphthinopōrinos△ [a time of harvest] without fruit,akarpos twicedis having died,apothnēskō▸ [completely lifeless, spiritually and physically] having been uprooted;ekrizoō▸ [removed from their foundation]
| Greek | English | Parsing |
|---|---|---|
| Οὗτοί | These | Demonstrative pronoun, nominative, plural |
| εἰσιν | are | Verb, present, active |
| οἱ | the ones | |
| ἐν | in | Preposition |
| ταῖς | the | Article, dative, plural |
| ἀγάπαις | love feasts | Noun, dative, plural |
| ὑμῶν | of you | Personal pronoun, second person, genitive |
| σπιλάδες, | hidden reefs, | Noun, nominative, plural |
| συνευωχούμενοι, | feasting together [with you] | Verb, present, no voice stated |
| ἀφόβως | fearlessly | Adverb |
| ἑαυτοὺς | themselves | Reflexive pronoun, third person, accusative |
| ποιμαίνοντες· | shepherding; | Verb, present, active |
| νεφέλαι | clouds | Noun, nominative, plural |
| ἄνυδροι, | without water, | Adjective, nominative, plural |
| ὑπὸ | by | Preposition |
| ἀνέμων | winds | Noun, genitive, plural |
| παραφερόμεναι, | being carried away, | Verb, present, passive |
| δένδρα | trees | Noun, nominative, plural |
| φθινοπωρινὰ | autumnal | Adjective, nominative, plural |
| ἄκαρπα, | without fruit, | Adjective, nominative, plural |
| δὶς | twice | Adverb |
| ἀποθανόντα, | having died, | Verb, second aorist, active |
| ἐκριζωθέντα· | having been uprooted; | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted. |
| KJV | These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; |
| ASV | These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; |
| YLT | These are in your love-feasts craggy rocks; feasting together with you, without fear shepherding themselves; clouds without water, by winds carried about; trees autumnal, without fruit, twice dead, rooted up; |
| WEB | These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; |
| BBE | These men are unseen rocks at your love-feasts, when they take part in them with you, keepers of sheep who without fear take the food of the sheep; clouds without water rushing before the wind, wasted trees without fruit, twice dead, pulled up by the roots, |
Where they part company is σπιλάδες — see How Translations Differ.
The sentence is structured with multiple clauses that elaborate on the characteristics of the false teachers, emphasizing their deceptive nature.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectοὗτος
verbεἰμί
The sentence as the grammar sees it Open the tree ›
2 of 23 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jude 1:12
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 — Warnings Against False Teachersgenerated
Jude 1:12 describes false teachers as hidden reefs during love feasts, indicating their deceptive nature. They appear to be part of the community but are self-serving and spiritually barren. Jude's warning is a call for vigilance among believers to recognize and avoid such individuals who may disrupt the unity and purity of their gatherings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Peter 2:13–14 | The harm they will suffer is the wages of their wickedness. They consider it a pleasure to carouse in broad daylight. They are blots and blemishes, reveling in their deception as they feast with you. |
| 2 | 1 Corinthians 11:21–22 | For as you eat, each of you goes ahead without sharing his meal. While one remains hungry, another gets drunk. |
| 3 | Psalm 78:29–31 | So they ate and were well filled, for He gave them what they craved. |
| 4 | Isaiah 56:10–12 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 5 | Ezekiel 34:8–18 | ‘As surely as I live, declares the Lord GOD, because My flock lacks a shepherd and has become prey and food for every wild beast, and because My shepherds did not search for My flock but fed themselves instead, |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — σπιλάς, spilasgenerated
The word σπιλάδες (i.e., *spilas*) is a feminine noun meaning 'reefs' or 'rocks,' often used metaphorically to describe hidden dangers. In Jude 12, it refers to individuals who pose a threat to the community, much like unseen obstacles that can cause shipwreck.
This term emphasizes the danger posed by false teachers, who may seem harmless but can lead others astray. The imagery of reefs suggests that they are not easily visible and can cause significant harm to those who are unaware.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'These men are hidden reefs in your love feasts.' The KJV and ASV use 'spots in your feasts of charity,' highlighting the deceptive nature of these individuals.
Where translations differ, they vary in how they describe the nature of these false teachers: σπιλάδες is rendered as 'hidden reefs' in the BSB, but as 'unseen rocks' in the BBE. The phrase 'feasting together' is also translated differently across versions.
Sentence Structuregenerated
The main clause is governed by the verb εἰσιν, are, which introduces the subject Οὗτοί, These. The structure includes several phrases that describe the subject: a participial phrase συνευωχούμενοι, feasting together, and an adverbial phrase ἀφόβως, fearlessly.
The sentence is complex, with multiple clauses and phrases that elaborate on the characteristics of the false teachers. This structure reflects the seriousness of Jude's warning and the various ways these individuals manifest their deception.
Septuagint Backgroundgenerated
σπιλάδες does not have a direct equivalent in the Septuagint, but it relates to the Hebrew concept of hidden dangers. The imagery of rocks or reefs is consistent with warnings found in the Old Testament about those who lead others astray.
The metaphorical use of natural elements like rocks and trees in Jude parallels similar imagery in the Septuagint, where physical characteristics often symbolize spiritual truths.
In plain words — the whole versegenerated
Jude 1:12 warns that certain men are like hidden reefs during love feasts, meaning they are deceptive and self-serving. They appear to be part of the community but are actually dangerous, like clouds without water and fruitless trees in autumn. This imagery illustrates their lack of spiritual nourishment and productivity.
Frequently Asked Questionsgenerated
Jude uses 'hidden reefs' to describe false teachers who are deceptive and pose a danger to the community, much like unseen rocks that can cause shipwreck.
This comparison highlights their inability to provide spiritual nourishment, as they appear promising but ultimately offer nothing of value.
The phrase 'twice dead' suggests a complete lack of life, both spiritually and physically, indicating that these false teachers are beyond redemption.
Believers can protect themselves by being vigilant, discerning the teachings they receive, and staying grounded in the truth of Scripture.
Reflection Questionsgenerated
- What are some characteristics of false teachers that I should be aware of?
- How can I ensure that I am spiritually fruitful in my life?
- In what ways can I encourage others to be discerning about the teachings they follow?
- How does the imagery used in Jude 1:12 resonate with my understanding of spiritual leadership?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on Jude's warnings, using this verse to illustrate the nature of false teachers and the consequences of their actions.
These people may say that they will bear fruit, but they are lying because they are incapable of doing that. The reason is that they are thorns and weeds, and trees without any fruit at all.Early Church Fathers on Jude 1 →
The apostle’s words about these men who will not be pardoned have to be understood metaphorically. For he is not talking about stars and clouds, waves and trees, though he uses them as examples, because what they have they have by nature,Early Church Fathers on Jude 1 →
These are the blemishes who are in your love feasts, feasting without fear, shepherding themselves; they are clouds without water, carried along by winds; autumn trees without fruit, twice dead and uprooted;Early Church Fathers on Jude 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jude 1:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThese are spots in your feasts of charity,.... Or "love". The Jews speak סעודתיה דמהימנותא, "of a feast of faith" (b).
Read John Gill on Jude 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThese are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without
Read Robert Jamieson on Jude 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese are spots: see . In your feasts of charity; feasts used among the primitive Christians, to show their unity among themselves, and promote and maintain mutual charity, and for relief of the poor among them. Feeding themselves without fear; unreasonably cramming themselves, without respect to God or the church. Clouds they are without water, carried about of winds; empty, making a show of what they have not, ; and inconstant: see . Trees whose fruit withereth; he compares them to trees, which having leaves and blossoms, make a show of fruit, but cast it, or never bring it to maturity, or it rots instead of ripening; so these here make a show of truth and holiness, but all comes to…
Read Matthew Poole on Jude 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12-19) Three-fold description of the ungodly, corresponding to the three examples just given. The divisions are clearly marked, each section beginning with “These are” (Jude 1:12; Jude 1:16; Jude 1:19). (12-15) Description corresponding to Cain. (12) These are spots in your feasts of charity, when they feast with you.—Rather, These are the rocks in your feasts of charity, banqueting with you fearlessly (see next Note); or, These are they who banquet together fearlessly, rocks in your feasts of charity. The former is preferable. But in any case we must probably read rocks—i.e., that on which those who meet them at your love-feasts will be wrecked (see Notes on 1 Corinthians 11:20-22)—not…
Read Charles John Ellicott on Jude 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Spots in your feasts of charity] It appears that these persons, unholy and impure as they were, still continued to have outward fellowship with the Church! This is strange: but it is very likely that their power and influence in that place had swallowed up, or set aside, the power and authority of the real ministers of Christ; a very common case when worldly, time-serving men get into the Church. The feasts of charity, the αγαπαι or love feasts, of which the apostle speaks, were in use in the primitive Church till the middle of the fourth century, when, by the council of Laodicea, they were prohibited to be held in the Churches; and, having been abused, fell into disuse. In later…
Read AdamClarke on Jude 1 →CambridgeThe Cambridge Bible for Schools and Colleges12. These are spots in your feasts of charity] Here also, as in 2 Peter 2:13, the MSS. vary between “deceits” (ἀπάταις) and “feasts of charity, or love” (ἀγάπαις), but the evidence preponderates for the latter reading. Some MSS., including the Sinaitic, insert the words “these are murmurers …,” which now stand in Jude 1:16, at the beginning of this verse. The word rendered “spots” (σπιλάδες) is not the same as that in 2 Peter 2:13 (σπῖλοι), and in other Greek writers has the sense of “reefs” or “rocks below the sea.” It is possible that St Jude may have looked on the two words as identical in meaning, but it is obvious, on the other hand, that the word “rocks,” though it suggests a…
Read Cambridge on Jude 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThese are spots - See the notes at 2 Peter 2:13. The word used by Peter, however, is not exactly the same as that used here. Peter uses the word, σπἶλοι spiloi; Jude, σπιλάδες spilades.
Read Albert Barnes on Jude 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. In the next two verses St. Jude ranges through nature, through earth, sea, and sky, for images of reprobation for the sensualistic heretics.
Read Daniel Denison Whedon on Jude 1 →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
These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted.
These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;
These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted.
These men are dangerous reefs at your love feasts, feasting without reverence, feeding only themselves. They are waterless clouds, carried along by the winds; autumn trees without fruit – twice dead, uprooted;
Tyndale line
These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;
These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;
These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about by winds; withered autumnal trees, without fruit, twice dead, plucked out by the roots;
These are rockes in your feasts of charitie when they feast with you, without al feare, feeding themselues: cloudes they are without water, caried about of windes, corrupt trees and without fruit, twise dead, and plucked vp by ye rootes.
Strictly literal
These are spots in your love-feasts, feasting together [with you] without fear, pasturing themselves; clouds without water, carried along by [the] winds; autumnal trees, without fruit, twice dead, rooted up;
These are in your love-feasts craggy rocks; feasting together with you, without fear shepherding themselves; clouds without water, by winds carried about; trees autumnal, without fruit, twice dead, rooted up;
These are stains at your love-feasts, feasting together with you without fear, shepherding themselves; waterless clouds, being carried away by winds; autumnal trees without fruit, having died twice, having been uprooted;
These are the ones who are hidden reefs in your love feasts, when they feast with you shamelessly—shepherds who only feed themselves. They are clouds without rain, carried along by winds. They are autumn trees without fruit—twice dead, torn up by the roots.
From the Latin
These are spots in their banquets, feasting together without fear, feeding themselves, clouds without water, which are carried about by winds, trees of the autumn, unfruitful, twice dead, plucked up by the roots,
Simplified
These people spoil your fellowship meals, for they are selfish shepherds that don't have the slightest sense of shame—they only take care of themselves. They're clouds blown along by the wind that bring no rain. They're bare trees without fruit—twice dead, pulled out by the roots.
These men are unseen rocks at your love-feasts, when they take part in them with you, keepers of sheep who without fear take the food of the sheep; clouds without water rushing before the wind, wasted trees without fruit, twice dead, pulled up by the roots,
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.
Hi sunt in epulis suis maculæ, convivantes sine timore, semetipsos pascentes, nubes sine aqua, quæ a ventis circumferuntur, arbores autumnales, infructuosæ, bis mortuæ, eradicatæ,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܠܝܢ ܐܝܬܝܗܘܢ ܐܝܠܝܢ ܕܒܢܝܚܬܗܘܢ ܟܕ ܡܟܬܡܝܢ ܡܬܦܪܦܥܝܢ ܟܕ ܕܠܐ ܕܚܠܬܐ ܢܦܫܗܘܢ ܪܥܝܢ ܥܢܢܐ ܕܠܐ ܡܛܪܐ ܕܡܢ ܪܘܚܐ ܦܗܝܢ ܐܝܠܢܐ ܕܐܘܦܝ ܐܒܗܘܢ ܕܐܝܬܝܗܘܢ ܕܠܐ ܦܐܪܐ ܕܡܝܬܘ ܬܢܝܢܘܬ ܘܣܠܩܘ ܡܢ ܥܩܪܝܗܘܢ
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.
Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
The standard critical text of the New Testament.
Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
The previous edition, still widely cited.
Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
The Society of Biblical Literature edition, freely licensed.
Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
The edition that turned scholarship toward the earliest manuscripts.
Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
An independent critical text built from the oldest witnesses then known.
Οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
A recent critical edition following documentary evidence closely.
Οὗτοί εἰσιν — ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
The reading of the majority of surviving manuscripts.
Οὗτοί εἰσιν — ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες, συνευωχούμενοι, ἀφόβως ἑαυτοὺς ποιμαίνοντες· νεφέλαι ἄνυδροι, ὑπὸ ἀνέμων — δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα·
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 |
|---|---|---|
| οἱ the ones | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| παραφερόμεναι, being carried away, | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 Jude 1:12
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-NPM — Demonstrative pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
D-NPM Part of Speech: Demonstrative pronoun Case: Nominative Number: Plural Gender: Masculine
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
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.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The 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-DPF — Article · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
T-DPF Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀγάπη (i.e., *agape*) means love, particularly the spiritual love between God and humanity, as well as among individuals. It is often associated with goodwill and esteem, distinguishing it from other forms of love like friendship or romantic love. In the New Testament, it appears frequently in the context of Christian teachings on love, such as in John 13:35 and Romans 5:8. The plural form refers to communal love feasts.
† ἀγάπη, -ης, ἡ
[in LXX for אַהֲבָה, which is also rendered by ἀγάπησις and φιλία;]
love, goodwill, esteem. Outside of bibl. and eccl. books, there is no clear instance (with Deiss., LAE, 18:4, 70:2, cf. the same writer in Constr. Quar., ii, 4; and with MM, VGT, s.v., cf. Dr. Moulton in Exp. Times, xxvi, 3, 139). In NT, like ἀγαπάω, -ῶ,
Of men's love:
to one another, Jo 13:35;
to God, I Jo 2:5.
Of divine love;
God's love: to men, Ro 5:8; to Christ, Jo 17:26;
Christ's love to men: Ro 8:35.
In pl., love feasts: Ju 12 (DB, iii, 157).
SYN.: φιλία. ἀ., signifying properly (v.s. ἀγαπάω) love which chooses its object, is taken over from LXX, where its connotation is more general, into NT, and there used exclusively to express that spiritual bond of love…
ἀγάπη, -ἧς, ἡ, ἃ purely bibl. and eccl. word (for Wyttenbach, following Reiske’s conjecture, long ago restored ἀγαπήσων in place of ἀγάπης, ὧν in Plut. sympos. quaestt. 7, 6, 3 [vol. viii. p. 835 ed. Reiske]). Prof. auth. fr. [Aristot.], Plut. on used ἀγάπησις. “The Sept. use ἀγάπη for 138, Cant. ii. 4, 5, 7; iii. 5, 10; v. 8; vii. 6; viii. 4,6, 7; [It is noticeable that the word first makes its appearance as a current term in the Song of Sol.;—certainly no undesigned evidence respecting the idea which the Alex. translators had of the love in this Song” (Zezschwitz, Profangraec. u. bibl. Sprachgeist, p. 63)]; Jer. ii. 2; Eccl. ix. 1,6; [2 S. xiii. 15]. It occurs besides in Sap. iii. 9; vi. 19. In Philo and Joseph. I do not remember to have met with it. Nor is it found in the N. T. in Acts, Mk., or Jas.; it occurs only once in Mt. and Lk., twice in Heb. and Rey., but frequently in the…
Read the full entry →ἀγαπη use in connexion with Ptolemy on the Rosetta stone, OG/S got (B.C. 196) ἠγαπημένου ὑπὸ τοῦ POa. Cf. a Munich papyrus in Chrest. I. 1091" (end of iii/B.c.), where Wilcken restores [Πτολεμαῖ]ος αἰωνόβιος ἠγα[πημένος ὑπὸ τῆς Ισιδος]. It may be noted that in Mk 10% Field (Λίοζες, Pp. 34) suggests the translation ‘‘caressed” for ἠγάπησεν, comparing Plut. Peric/. 1: ξένους τινὰς ἐν ἹΡώμῃ πλουσίους, κυνῶν τέκνα καὶ πιθήκων ἐν τοῖς κόλποις περιφέροντας καὶ ἀγαπῶντας (fondling) ἰδὼν ὁ Καῖσαρ. .. ἠρώτησεν εἰ παιδία παρ᾽ αὐτοῖς οὐ τίκτουσιν αἱ γυναῖκες. Β. L. Gildersleeve (Justin Martyr, p. 135) suggests that ‘the larger use of [ἀγαπᾶν] in Christian writers is perhaps due to an avoidance of φιλεῖν in the sense of ‘kissing.”” He says Xenophon made the two words absolute synonyms, comparing MZemorahsilia ii. 7. 9 with 12; while he deprecates refinements in Jn 2111", since ‘the Evangelist…
Read the full entry →ἀγάπη (agapē) — love.
ἀγάπ-η, ἡ,
love, [LXX+2nd c.BC+] O; of the love of husband and wife, [Refs 2nd c.AD+]
2. especially love of God for man and of man for God, [LXX+1st c.AD+]:—also brotherly love, charity, [NT]
II. in plural, love-feast, [NT]
III. alms, charity, [Refs 4th c.AD+]
IV. ἀγάπη θεῶν, title of Isis, [Refs 2nd c.AD+]
ἀγάπη
agape
from 25; love, i.e. affection or benevolence; specially (plural) a
love-feast:--(feast of) charity(-ably), dear, love.
see GREEK for 25
ἀγάπη, ης, ἡ
n.f.
love
ἀγάπη agapē 116x
love, generosity, kindly concern, devotedness; pl. love-feasts, Jude 12
ἀγάπη Deriv. uncertain. love: esp. brotherly love, charity; the love of God for man and of man for God, NTest.
in pl. a love-feast, id. NTest.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
(Agape), (2 Peter 2:13; Jude 1:12) an entertainment in which the poorer members of the church partook, furnished from the contributions of Christians resorting to the eucharistic celebration, but whether before or after may be doubted. The true account of the matter is probably that given by Chrysostom, who says that after the early community of goods had ceased the richer members brought to the church contributions of food and drink, of which, after the conclusion of the services and the celebration of the Lord’s Supper, all partook together, by this means helping to promote the principle of love among Christians. The intimate connection especially in early times, between the Eucharist itself and the love feasts has led some to speak of them as identical. The love feasts were…
114 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 116 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.
παρό μοι δοκεῖ τοῖς προειρημένοις δυσὶ κεφαλαίοις, τῷ τε „ὡς ἄνθρωπος“ καὶ τῷ „οὐχ ὡς ἄνθρωπος ὁ θεὸς“ ἕτερα δύο συνυφῆναι ἀκόλουθα καὶ συγγενῆ, φόβον τε καὶ ἀγάπην·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως…
πᾶσι τοῖς ἀδελφοῖς ἐν κυρίῳ βοηθεῖν, καὶ ταύταις ἀγομέναις πρὸς τὸν ἐπίτροπον ἐπιδώσεις τὴν ἀγάπην σου, διʼ ὧν ἐὰν παράσχῃ αὐταῖς. ἐρρῶσθαί σε εὔχομαι ἐν κυρίῳ.
ἐν Διὸς Πόλει, ἵνα οὖν μαρτυρήσῃ ἡμῖν τὰ τῆς ἐν θεῷ σου ἀγάπης. προσαγόρευε ἐν κυρίῳ τὴν ποθεινοτάτην ἡμῶν θυγατέρα Μαρκιανὴν μετὰ καὶ ὅλων τῶν ἐν τῷ
ὅτι ἡμάρτησα καὶ ἐπαρῳνήθην ἐν τῇ νυκτὶ ὅτι τοὺς ἀδελφοὺς ὕβρισα. ἐποίησεν δὲ καὶ ἀγάπην ἐν ἐκείνῃ τῇ ᾑμέρᾳ Ἑλλην ὢν διὰ τὸ ἁμάρτημα ὃ ἐποίησεν.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
σπιλάς is a feminine noun meaning a rock or reef, often associated with danger, particularly in a metaphorical sense regarding false teachers. It appears in Jude 12, where it refers to individuals whose conduct can harm others. The term has also been linked to the idea of a flaw or stigma in some contexts. There is some debate among lexicographers about its precise implications in Jude.
* σπιλάς, -άδος, ἡ
(on the gender in Ju, l.c., v. Mayor, Ju., 41),
poët. in cl., a rock or reef over which the sea dashes (Polyb., FlJ, al.). Metaph., of men whose conduct causes danger to others, Ju 12, R, txt. (but v. infr.).
In late writers = σπίλος (q.v.), a spot, stain; metaph., Ju, l.c., R, mg. (cf. Mayor, 41, but v. supr.).†
σπιλάς, -ados, ἡ, α rock in the sea, ledge or reef, (Hom. Od. 3, 298; 5, 401, and in other poets; Polyb., Diod., Joseph. Ὁ. j. 3, 9, 3); plur. trop. of men who by their conduct damage others morally, wreck them as it were, i. q- oxavdada, [R. V. txt. hidden rocks], Jude 12 [here LT Tr WHread οἱ (se. ὄντες) σπ. Some (so R.V. mrg.) make the word equiv. to the following; see Rutherford as there referred to.]
σπιλάς, found in the NT only in Jude 12, is generally understood as = “rock,” “reef,” in accordance with its poetic classical
σπιλάς (spilas) — reef.
σπῐλάς, άδος, ἡ,
__A rock over which the sea dashes (opposed to ὕφαλοι πέτραι in [Refs 8th c.BC+]; ἐφ᾽ ὑψηλαῖς σπιλάδεσσι [Refs 5th c.BC+]; πλαγκταὶ σ. [Refs 3rd c.BC+]; ῥεῖθρον ἀπὸ σ. [Refs 3rd c.BC+]: generally, slab, [Refs 5th c.BC+]; ὧδ᾽ ὑπὸ τὸ σπιλάδος μέλαθρον, i.e. under this tombstone, [Refs]; hollow rock, cave, [Refs 4th c.BC+]
__A.II as adjective, stony, or perhaps marly, i.e. γῆ, [Refs 4th c.BC+]
σπιλάς
spilas
of uncertain derivation; a ledge or reef of rock in the sea:--spot (by
confusion with 4696).
see GREEK for 4696
σπιλάς, άδος, ἡ
n.f.
a hidden rock, false teacher
σπιλάς spilas 1x
a sharply-cleft portion of rock; in NT a flaw, stigma, Jude 12*
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
αἱ δέ εἰσιν κρημνοὶ βαθεῖς καὶ προύχουσαι σπιλάδες εἰς τὸ πέλαγος, ἔνθα καὶ τῶν Ἀνδρομέδας δεσμῶν ἔτι δεικνύμενοι τύποι πιστοῦνται τὴν ἀρχαιότητα τοῦ μύθου,
The Greek word συνευωχέομαι (i.e., *suneuocheomai*) is built from the prefix συν- (together) and a form related to feasting. It means to feast together or entertain in company, and is used in the New Testament in 2 Peter 2:13 and Jude 12. The lexicons consistently define it as 'to feast sumptuously with'.
* συν-ευωχέω, -ῶ
to entertain together. Pass., to fare sumptuously or feast together or with: Ju 12; c. dat. pers., II Pe 2:13 (Arist., Luc., al.).†
συνευωχέομαι, “feast along with,” c. dat., as in 2 Pet 213, occurs in BGU 11. 596%° (a.p. 84) (= Selections, p. 64) ἐρωτηθεὶς κατελθὼν συνευωχηθῆ[ι}] ἡμεῖν, ‘“‘you are also invited to come down and feast along with us.” The simple verb εὐωχέομαι may be cited from OG/S 1684 (B.C. 115) εὐωχηθεὶς ἐπὶ τοῦ Ἡραίου, 26. 383157 (mid. i/B.C.) ὅπως ἕκαστος. . . ἔχῃ τὴν ἑορτὴν εὐωχούμενος ὅπου προαιρεῖται. For the subst. εὐωχία see P Oxy III. 49474 (A.b. 156) where a testator provides for a sum to be paid to his slaves and freedmen for a feast to be celebrated yearly at his tomb on his birthday—els εὐωχίαν αὐτῶν ἣν ποιήσονται πλησίον τοῦ τάφου pov κατ᾽ ἔτος τῇ γενεθλίᾳ…
Read the full entry →συνευωχέομαι (suneuōcheomai) — to feast with.
συνευωχ-έομαι,
passive, feast together, [NT+4th c.BC+]; [ἀνδριάντι] [Refs]
συνευωχέομαι
suneuocheo
from 4862 and a derivative of a presumed compound of 2095 and a
derivative of 2192 (meaning to be in good condition, i.e. (by
implication) to fare well, or feast); to entertain sumptuously in
company with, i.e. (middle voice or passive) to revel together:--feast
with.
see GREEK for 4862
see GREEK for 2095
see GREEK for 2192
συνευωχέομαι
v.
I feast sumptuously with
συνευωχέομαι syneuōcheomai 2x
to feast together with, 2 Pet. 2:13; Jude 12*
Verb-PNP-NPM — Verb · present · no voice stated · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PNP-NPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Plural Gender: Masculine
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Συνερχέσθωσαν δὲ εἰς ἣν ἀποφήνωσι πόλιν τὸν νεὼν τρὶς τοῦ ἔτους οἱ ἐκ τῶν περάτων τῆς γῆς, ἧς ἂν Ἑβραῖοι κρατῶσιν, ὅπως τῷ θεῷ τῶν μὲν ὑπηργμένων εὐχαριστῶσι καὶ περὶ τῶν εἰς τὸ μέλλον παρακαλῶσι καὶ συνιόντες ἀλλήλοις καὶ συνευωχούμενοι προσφιλεῖς…
The Greek word ἀφόβως (aphobos) is an adverb meaning 'fearlessly' or 'without fear.' It is derived from the negative particle and the word for fear. The New Testament uses it in several contexts, including Luke 1:74 and Philippians 1:14. The entries consistently emphasize its meaning related to boldness and lack of fear.
ἀφόβως,
adv.
(< φόβος),
[in LXX: Pr 1:33 (מִפַּחַד), Wi 17:4*;]
without fear: Lk 1:74, Phl 1:14, I Co 16:10, Ju 12.†
ἀφόβως, adv., (φόβος), without fear, boldiy: Lk. i. 74; Phil. i. 14; 1 Co. xvi. 10; Jude 12. [From Xen. down.]
ἀφόβως. P Tebt I. 2474 (8:6: 117). P Ryl II. 62! (iii/a.p.) (a literary effort) d. kal πεπαρησιασμένως (7. 6. πεπαρρ.) apooaw. With ἀφορᾶν εἰς = ‘‘look away from [other things] to” in Heb 12°, Abbott (Joh. Voc. p. 28) aptly compares Epict. ii. 19, 29 els τὸν θεὸν ἀφορῶντας ἐν παντὶ καὶ μικρῷ καὶ μεγάλῳ, and iii. 24, 16 where Epictetus says of Herakles’ attitude to Zeus—apbos ἐκεῖνον ἀφορῶν ἔπραττεν ἂ ἔπραττεν. On the form ἀφίδω (Phil 27 § AB* D* FG 33) see Proleg. p- 44: in spite of Thackeray’s note (Gr. p. 124 f.—which see for further exx.) we cannot allow the long-lost digamma any influence in determining this Hellenistic type—see BrugmannThumb p. 143, and further under ἔτος. In this word at any rate the levelling of ἀπιδεῖν to ἀφορᾶν is a certain…
Read the full entry →ἀφόβως (aphobōs) — fearlessly.
Included with: ἄφοβος, ον,
without fear, and so:
1. fearless, intrepid, [Refs 5th c.BC+]; πρὸς ἐρημίαν, περὶ τοῦ μέλλοντος, [Refs 1st c.AD+]: with genitive, having no fear of, τῶν ἀρχόντων[Refs 1st c.AD+]; τὸ ἄφοβον, ={ἀφοβία}, [Refs 5th c.BC+]. adverb -βως[Refs 5th c.BC+]
2. causing no fear, free from fear, [Refs 5th c.BC+]
3. ἄ. θῆρες, in [Refs 5th c.BC+], is an oxymoron, beasts which fear not men or which no one fears, tame beasts, cattle.
ἀφόβως
aphobos
adverb from a compound of 1 (as a negative particle) and 5401;
fearlessly:--without fear.
see GREEK for 1
see GREEK for 5401
ἀφόβως
Adv
fearlessly
ἀφόβως aphobōs 4x
fearlessly, boldly, intrepidly, Phil. 1:14; securely, peacefully, tranquilly, Lk. 1:74; 1 Cor. 16:10; boldly, shamelessly, Jude 12*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
ἀνάβηθι, ὦ ψυχή, πρὸς τὴν τοῦ ὄντος θέαν εὐαρμόστως, λογικῶς, ἑκουσίως, ἀφόβως, ἀγαπητικῶς, ἐν ἀριθμοῖς ἁγίοις καὶ τελείοις ἑβδομάδος δεκαπλασασθείσης.
τοῦ δὲ προφήτου τοῦτο δεῖν ἐξ ἀνάγκης γενέσθαι φήσαντος καὶ κελεύοντος ἀποκρίνασθαι ταχέως, ἵνα ἀναγγείλῃ τὴν αἵρεσιν αὐτοῦ τῷ θεῷ, λογισάμενος ὁ βασιλεύς, ὡς εἰ λιμὸν αἰτήσει, δόξει τοῦτο πεποιηκέναι τοῖς ἄλλοις αὐτῷ μὲν ἀφόβως, ὅτι πολὺν αὐτὸς…
ἀνθ̓ ὦν γὰρ ἠδίκουν νηπίους φονευθήσονται, καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ: ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐπ’ ἐλπίδι πεποιθὼς καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ.
καὶ πάσης κακίας ὑπό σου ἐκκοπείσης. καὶ γὰρ ἡ σὴ εὐμένεια προτρέπεται τοὺς ἀδικηθέντας ἀφόβως σοι προσιέναι. καὶ γὰρ οἱ πάνυ πεπονθότες ὑπὸ βίας τινῶν τοῖς ἔμπροσθεν χρόνοις καὶ
ἀπῄτησεν, ἑαυτῷ οἰκειωσάμενος μετὰ τῆς ἑπομένης αὐτῷ τῶν ἀτάκτων συνόδου καὶ ἐδαπάνησαν εἰς ἑαυτοὺς ἀφόβως καὶ τὰ ἀμπελικὰ αὐτῶν χωρία ἀπετρύγησεν ἀπηλ … η … μείναντα, πρὸς λύμην τοῦ
ὑμῶν, καὶ ἐπιβεβαίων τὸ τοιοῦτο σιγίλλιν τῷ παρόντι σιγιλλίῳ ἐχρησάμην, διʼ οὗ ἐπιτρέπων ὑμῖν ἀφόβως μεῖναι τῇ ταυτότητι εἰς τὸν τόπον ὑμῶν καὶ λόγον ἔχειν τοῦ μὴ συγχωρῆσαί με
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-3APM — Reflexive pronoun · third person · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
F-3APM Part of Speech: reFlexive pronoun Person: third Case: Accusative Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
ποιμαίνω is built from the root ποιμήν and means to shepherd or tend flocks. It covers both literal and metaphorical uses, such as governing or caring for people, as seen in various New Testament passages like Luke 17:7 and John 21:16. Lexicographers note a distinction between ποιμαίνω and βόσκω, with the former encompassing a broader sense of shepherding that includes guiding and protecting.
WHILE βόσκειν and ποιμαίνειν are both often employed in a figurative and spiritual sense in the O. T. (1 Chron. xi. 2; Ezek. xxxiv. 3; Ps. lxxvii. 72; Jer. xxiii. 2), and ποιμαίνειν in the New; the only occasions in the latter, on which βόσκειν is so used, are John xxi. 15, 17. There our Lord, giving to St. Peter that thrice-repeated commission to feed his “lambs” (ver. 15), his “ sheep ” (ver. 16), and again his “ sheep” (ver. 17), uses first βόσκε, then secondly ποίμαινε, returning to βόσκε at the last. This return, on * It is evident that the same comparison had occurred to Shakespeare: ‘The cloyed will, That satiate yet unsatisfied desire, That tub both filled and running.’ Cymbeline, Act i. Se. 7. § ταν. SYNONYMS OF THE NEW TESTAMENT. 85 the third and last repetition of the charge, to the word employed on the first, has been a strong argument with some for an absolute identity in…
Read the full entry →ποιμαίνω ; fut. ποιμανῶ; 1 aor. impy. 2 pers. plur. ποιpavare (1 Pet. ν. 2); (ποιμήν, 4. ν.); fr. Hom. down; Sept. for ny; to feed, to tend a flock, keep sheep ; a. prop.: Lk. xvii. 7; ποίμνην, 1 Co. ix. 7. b. trop. a. to rule, govern: of rulers, τινά, Mt. ii. 6; Rev. ii. 27; xii. 5; xix. 1ὅ, (2 5. ν. 2; Mic. v.6 (δ); vii. 14, ete.; [cef. W. 171), (see ποιμήν, b. fin.); of the overseers (pastors) of the church, Jn. xxi. 16; Acts xx. 28; 1 Pet. v. 2. B. to furnish pasturage or food ; to nourish: ἑαυτόν, to cherish one’s body, to serve the body, Jude 12; to supply the requisites for the soul’s needs [R. V. shall be their shepherd], Rev. vii. 17. [Sy¥N. see βόσκω, fin.]
ποιμαίνω, ““shepherd,” “‘tend’’: cf. BGU III. 759! (a.p. 125) ἐπελθόντες μοι. . . ποιμαίνοντι θρέμματα ᾿Ανουβίωνος, P Ryl Il. 114° (c. A.D. 280) Συρίων... ἀναπίσας μου τὸν dy[Spa Γάνιδα ὀνόϊματι ποιμένιν αὐτοῦ τὰ πρόβατα, “*Syrion persuaded my husband Ganis to pasture his flock,”’ P Thead 15" (a.p. 280-1) ἀγανακτ[ή]σας ἐκέλευσας αὐτῷ τῷ Συρίωνι παραστῆσαι τοὺς ποιμένας μεθ᾽ [ὧ]ν ἐποίμανεν ὁ τῶν παίδων πατήρ, ‘in your indignation you have ordered Syrion himself to present at the tribunal the shepherds, along with whom the father of the children shepherded,” and from the inserr. Sy// 570 (= 986)§ (v/iv B.c.) ἐν τ]οῖς ἄλσεσιν BL} ποιμ]αίνειν μηδὲ κοπρί εόε]ν (1.4. κοπρεύειν : editor). Bauer (HZNT ad Jn 2115) sees no difference between βόσκω and ποιμαίνω in Jn 217% 17 ἅπ4 16. but refers to Philo Quod det. pot. ins. sol. p. 26377® ed. Cohn for a difference between them. From the idea of “"…
Read the full entry →ποιμαίνω (poimainō) — to shepherd.
ποιμαίνω,
Epic dialect imperfect ποιμαίνεσκεν [Refs 8th c.BC+]: (ποιμήν):—herd, tend, μῆλα [Refs 8th c.BC+]; πρόβατα variant in [Refs 5th c.BC+]; ποιμαίνειν ἐπ᾽ ὄεσσι to be shepherd over sheep, [Refs 8th c.BC+]: absolutely, act as shepherd, tend flocks, [Refs 5th c.BC+]:—passive, to be herded, roam the pastures, of flocks, [Refs 8th c.BC+]middle, with ὕπνος (l. [Refs]
2. πᾶς πεποίμανται τόπος every country has been traversed (as by a shepherd or flocks of sheep), [Refs 4th c.BC+]
II. metaphorically, tend, cherish, ζωᾶς ἄωτον [Refs 5th c.BC+]
II.2. guide, govern, στρατόν [Refs 5th c.BC+]
II.3. soothe, beguile, ἔρωτα π. [Refs 3rd c.BC+]: hence, generally, deceive, [Refs 5th c.BC+]
ποιμαίνω
poimaino
from 4166; to tend as a shepherd of (figuratively, superviser):--feed
(cattle), rule.
see GREEK for 4166
ποιμαίνω
v.
I shepherd, tend
ποιμαίνω poimainō 11x
to feed, pasture, tend a flock, Lk. 17:7; 1 Cor. 9:7; trop. to feed with selfish indulgence, to pamper, Jude 12; met. to tend, direct, superintend, Mt. 2:6; Jn. 21:16; to rule, Rev. 2:27
ποιμαίνω ποιμαίνω, ποιμήν to be shepherd, ἐπ᾽ ὄεσσι over the sheep, Il.: c. acc. to tend a flock, Od., Eur., etc.; absol., Theocr.:—Pass., like νέμομαι, to roam the pastures, of flocks, Il., Eur.
in Aesch., πᾶς πεποίμανται τόπος every place has been traversed (as by a shepherd seeking after stray sheep).
metaph. to tend, cherish, mind, Pind., Aesch.
like βουκολέω, to beguile, Theocr.: generally, to deceive, Eur.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
11 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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 30 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.
ἄγαμαι καὶ τοῦ θεσμοφύλακος Μωυσέως, ὃς μέγα καὶ λαμπρὸν ἡγούμενος τὸ ποιμαίνειν περιῆψεν ἑαυτῷ τὸ ἔργον·
φήσαντος δὲ εἶναι Δαβίδην τοὔνομα, ποιμαίνειν δὲ καὶ τῆς τῶν βοσκημάτων φυλακῆς ἐπιμελεῖσθαι κελεύει καλεῖν αὐτὸν ἐν τάχει·
κατέβησαν γὰρ εἰς ᾅδου ζῶντες, καὶ θάνατος ποιμανεῖ αὐτούς.
Συρίων γενόμενος δεκάπρωτος ἀπὸ τῆς αὐτῆς κώμης Θρασὼ ἀναπείσας μου τὸν ἄνδρα Καῆτ ὀνόματι ποιμαίνειν αὐτοῦ τὰ πρόβατα — ὅστις ἀδίκως τὰς τοῦ προκειμένου ἀνδρὸς αἶγας καὶ πρόβατα τὸν
νεφέλη is a feminine noun meaning 'cloud,' derived from νέφος. It is used in various contexts, including literal references to clouds in the sky and metaphorical uses, such as 'cloud of sorrow.' The New Testament cites it in several passages, notably in Matthew and Revelation, often in relation to divine presence or events.
νεφέλη, -ης, ἡ
(< νέφος),
[in LXX chiefly for עָנָן, also for עָב, etc.;]
νεφέλη, -ns, ἡ, (νέφος), [fr. Hom. down], Sept. esp. for 12}}» but also for ay and pnw; α cloud: [». φωτεινή, Mt. xvii. 5]; Mt.xxiv.30; xxvi.64; Mk.ix.7; xiii. 26; xiv. 62; LK. ix. 34sq.; xii. 54; xxi. 27; Actsi.9; 1 Th. iv. 17; 2 Pet. ii. 17 [Rec.]; Jude 12; Rev. i. 7; x. 1; xi 12; xiv. 14 sqq.; of that cloud in which Jehovah is said (Ex. xiii. 21 sq., ete.) to have gone before the Israelites on their march through the wilderness, and which Paul represents as spread over them (ὑπὸ τὴν νεφέλην ἦσαν, ef. Ps. civ. (6ν.) 39; Sap. x. 17): 1 Co. x. 1 sq. [Sy¥N. see véedos.]
νεφέλη (nephelē) — cloud.
νεφέλη, ἡ,
(νέφος) cloud, mass of clouds (distinguished from ὁμίχλη, mist or fog, [Refs 8th c.BC+]; ν. κυανέη, πορφυρέη, [Refs 8th c.BC+]—Mostly poetry, but found in [Refs 5th c.BC+] [same places], and in late Prose, [Refs 1st c.AD+]
2. metaphorically, νεφέλη δέ μιν ἀμφεκάλυψε κυανέη, of death, [Refs 8th c.BC+]; τὸν δ᾽ ἄχεος νεφέλη ἐκάλυψε μέλαινα a cloud of sorrow,[Refs 5th c.BC+]; Κενταύρου φονίᾳ νεφέλᾳ, i.e. with his blood, [Refs 5th c.BC+]; κελαινῶπις ν., of sleep, [Refs 5th c.BC+]
II. of clouds in urine, [Refs 5th c.BC+]
II.2. ={νεφέλιον} 11.2, [Refs 5th c.BC+]
II.3. cloud on a mirror, [Refs 4th c.BC+]
III. fine bird-net, in plural, [Refs 5th c.BC+]
IV. Alchem., sublimate, [Refs 5th c.BC+]
νεφέλη
nephele
from 3509; properly, cloudiness, i.e. (concretely) a cloud:--cloud.
see GREEK for 3509
νεφέλη, ης, ἡ
n.f.
a cloud
νεφέλη nephelē 25x
a cloud, Mt. 17:5; 24:30; 26:64
νεφέλη νεφέλη, ἡ, νέφος a cloud, Hom., etc.
metaph., νεφέλη δέ μιν ἀμφεκάλυψεν κυανέη, of death, Il.; ἄχεος ν. a cloud of sorrow, Hom.; Κενταύρου φονίᾳ νεφέλᾳ, i. e. with his blood, Soph.
a bird-net, Ar.
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
In the summer season of Palestine, were an unlooked-for phenomenon, 1Sa 12:17,18, and rising from off the Mediterranean, betokened rain, 1Ki 18:44 Lu 12:54. Clouds are the symbol of armies and multitudes, probably by their grand and majestic movements, Isa 60:8 Jer 4:13 Heb 12:1. They betokened the presence of Jehovah, as on mount Sinai,
Ex 19:9 24:12-18; in the temple, Ex 40:34 1Ki 8:10; in the cloudy…
25 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 25 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 86 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.
τεθαύμακα δὲ ἔτι μᾶλλον, ἐπειδὰν κατακούων τῶν λογίων ἀναδιδάσκωμαι, ὃν τρόπον εἰσῆλθεν ἡ νεφέλη μέση τῆς τε Αἰγυπτιακῆς καὶ τῆς Ἰσραηλιτικῆς στρατιᾶς (Exod.
Ἐπὶ δύο μὲν οὖν ἡμέρας εὐωχούμενοι διῆγον, τῇ τρίτῃ δὲ πρὶν τὸν ἥλιον ἀνασχεῖν νεφέλη τε ὑπεράνω ἀνέσχε τοῦ παντὸς στρατοπέδου τῶν Ἑβραίων οὐ πρότερον τοῦτο ἰδόντων γενόμενον καὶ τὸ χωρίον οὗ τὰς σκηνὰς ἦσαν πεποιημένοι περιέγραφε,
τότε ὄψεται ὁ κόσμος τὸν κύριον ἐρχόμενον ἐπάνω τῶν νεφελῶν τοῦ οὐρανοῦ.
ἐξηγητῇ κολοκασία καὶ φῴδια μέρη λδ α ἀττανῖται γ … α πλακοῦντες λε α νεφέλαι λε νεφέλαι Θέωνι ἐξηγητῇ α λϛ γυμνασιάρχοις πλακοῦντες η ἀττανῖται η ι εἰς τὸ
ια ἀμφότεροι ομ … … μετὰ γνώμης καὶ συναινέσεως … … ἀστραπὲ καὶ νεφέλαι τὸν κύριον εὐλογεῖτε … … θυνη τὸν κύριον εὐλογεῖτε κύριον … … Λιφουρίου υἱοῦ
The Greek word ἄνυδρος (i.e., *anudros*) means 'waterless' or 'dry,' derived from the negative prefix ἀ- and ὕδωρ (water). It describes arid places, such as deserts, and is used in the New Testament to refer to dry locations (Matthew 12:43, Luke 11:24) and waterless clouds (Jude 12). The term also appears in the Septuagint for similar contexts.
ἄνυδρος, -ον
(< ἀ- neg., ὕδωρ),
[in LXX for צִיָּה, יְשִׁימוֹן (γῆ ἄ), etc.;]
waterless: τόποι, Mt 12:43, Lk 11:24; πηγαί, II Pe 2:17; νεφέλαι, Ju 12 (MM, VGT, s.v.).†
ἄνυδρος, -ov, (a priv. and ὕδωρ), without water: πηγαί, 2 Pet. 11. 17; τόποι, desert places, Mt. xii. 43 ; Lk. xi. 24, (ἡ ἄνυδρος the desert, Is. xliii. 19; Hdt. 3, 4, ete. ; in Sept. often γῆ ἄνυδρος), [desert places were believed to be the haunts of demons; see Is. xiii. 21; xxxiv. 14 (in Sept.), and Gesen. or Alex. on the former pass.; cf. further, Bar. iv. 35; Tob. viii. 3; 4 Mace. xviii. 8; (Enoch x. 4) ; Rev. xviii. 2; ef. ἃ. Zeitschr. ἃ. deutsch. morgenl. Gesell. xxi. 609]; νεφέλαι, waterless clouds (Vere. georg. 3, 197 sq. arida nubila), which promise rain but yield none, Jude 12. (In Grk. writ. fr. Hdt. down.)
ἄνυδρος. OGIS 1997 (i/A.D.) οἰκοῦντα ἐντὸς πεδίων μεγάλων aviSpwy—the ““ waterless” deserts stretching to the south and west of Abyssinia. P Oxy VI. g18ii-1° (a land-survey, ii/A.D.) μεθ᾽ (ἣν) γύη[ς &]vvbp(os). P Lips Inv 3485 (a.pD. 376-8) (= Chrest. II. p. 86) avéSpapov . . . δι᾽ ἀνύδρων ὀρῶν. The subst. is found in the petition of certain quarrymen to be transferred to the alabaster quarries on account of the ἀνυπόκριτος 50 want of water in the place where they were working—8a τὴν ἀνυδρίαν τῶν τόπων [τῶνδ]ε (P Petr IT. 9 (2) (iii/B.c.)).
ἄνυδρος (anudros) — waterless.
ἄνυδρ-ος, ον,
(ὕδωρ) waterless, of arid countries, [Refs 8th c.BC+] Trag. cited in Phot.p.151 R.; especially without spring-water, [Refs 5th c.BC+]; ἡ ἄνυδρος (i.e. γῆ) [LXX+4th c.BC+]; of seasons, [Refs 5th c.BC+], of a corpse, deprived of funeral lustrations; unwatered, σμύρνα[Refs]
II. ἄνυδρον, τό, ={στρύχνον μανικόν}, [Refs 1st c.AD+]
ἄνυδρος
anudros
from 1 (as a negative particle) and 5204; waterless, i.e. dry:--dry,
without water.
see GREEK for 1
see GREEK for 5204
ἄνυδρος, ον
Adj
without water, dry
ἄνυδρος anydros 4x
without water, dry, 2 Pet. 2:17; Jude 12; τόποι ἄνυδροι, dry places, and therefore, in the East, barren, desert, Mt. 12:43; Lk. 11:24*
ἄνυδρος ὕδωρ wanting water, waterless, of arid countries, Hdt.:—of a corpse, deprived of funeral lustrations, Eur.
Adj-NPF — Adjective · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
A-NPF Part of Speech: Adjective Case: Nominative Number: Plural Gender: Feminine
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Counted over the 15 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.
οὗτος ὁ σταθμὸς ἦν ἄνυδρος, ἐπεισάκτοις δὲ ὕδασιν οἱ ἐπιχώριοι χρῶνται.
σ … … … … … … … ταύτην καθάπερ γέγραπται. καὶ ἐὰν ἦι ἄνυδρος … … γῆν σκωληκόβρωτον γέγραπται. τῆς δὲ … … … … … Ζηνόδωρος Θεοδώρωι
τοῦ κωμογραμματέως τε … Διονυσίου τοῦ Αγ … τωι κρατίστης γίνεται κ καταλείπονται ι ἄνυδρος
ἀνέδραμον εἰς τὴν ἔσω Ὀᾶσιν ἀπεστηκυῖαν τῆς ἐμῆς πολιτείας ἐπὶ τέσσαρας ὅλας νυχθημέρους διʼ ἀνύδρων ὀρῶν καὶ ὅσον ἐπεκείμην αὐτοῖς ἐνοχλῶν τὸ ἱκανὸν τῷ προστάγματι ἀποπληρῶσαι ἐντα
The Greek word ὑπό (hupo) is a preposition meaning 'under' and can take the genitive, dative, or accusative case. Its primary uses include indicating physical position, agency, and subjection, as seen in various New Testament passages like Matthew 1:22 and Romans 6:14. The word can express both literal and metaphorical meanings, such as being under someone's influence or authority.
ὑπό (before smooth breathing ὑπ’, Mt 8:9b, Lk 7:8b; before rough breathing ὑφ’, Ro 3:9; on the neglect of elision in Mt, Lk, ll. c.a, Ga 3:22, v. WH, App., 146; Tdf., Pr., iv),
prep. c. gen., dat. (not in NT), acc.
C. gen., primarily of place, under, hence, metaph., of the efficient cause, by: after passive verbs, c. gen. pers., Mt 1:22, Mk 1:5, Lk 2:18, Jo 14:21, Ac 4:11, I Co 1:11, Read the full entry →
ὑπό (i. 6. Lat. sub [Curtius § 393]), prep., under, in prof. auth. used with the gen. dat. and ace., but in the N. T. with the gen. and ace. only. [On the use and the omission of elision with it before words beginning with a vowel, see WH. App. p. 146°; Tdf. Proleg. p. iv. (addenda et emendanda).] I. with the Genitive (cf. W. 364 (342), 368 sq. (346) ; B. § 147, 29), it is used 1. prop. in a local sense, of situation or position under something higher, as ὑπὸ χθονός, often fr. Hom. down; ὁ ἐπὶ γῆς καὶ ὑπὸ γῆς χουσός, Plat. lege. 5 p. 728 a.; hence 2. metaph. of the efficient cause, as that under the power of which an event is conceived of as being; here the Lat. uses a or ab, and the Eng. by; thus a. after passive verbs,—with the gen. of a person: Mt. i. 22; ii. 15sq-; Mk.i.5; 11. 8; [viii. 31 LT Tr WH]; Lk.ii.18; [vi. 18 Ree.]; Jn.x. 14 RG; xiv. 21; Acts iv.11; xv. 4; [xxii. 30 LT Tr…
Read the full entry →ὑπό (hupo) — by/under: by.
ὑπό [ῠ],
preposition with genitive, dative, and accusative: Aeolic dialect ὐπά [Refs 7th c.BC+]; Boeotian dialect ὑπά Ἀρχ.Δελτ. [Refs 5th c.BC+]; Ionic dialect ηυπύ only in [Refs 5th c.BC+] ὁπύ [Refs 4th c.BC+]; in Epic dialect ὑπαί (also [Refs 5th c.BC+]: this is found in [Refs 8th c.BC+] only six times as a well-attested reading (ὑ. πόδα [Refs 8th c.BC+]; elsewhere (before λ ν ρ ϝ) it is weakly attested as see l. for ὑπὸ (?~X ¯), e.g. ποσσὶ δ᾽ ὑπὸ (variant{ὑπαὶ}) λιπαροῖσι [Refs 8th c.BC+]; but ὑπαὶ νεφέων is given by most codices in [Refs 8th c.BC+]; it is not frequently in Trag. Poets, [Refs 5th c.BC+] (ὕπο) cf. Sanskrit úpa 'towards, near to, etc.', Gothic uf 'under'.)
__A WITH GENITIVE,
ὑπό
hupo
a primary preposition; under, i.e. (with the genitive case) of place
(beneath), or with verbs (the agency or means, through); (with the
accusative case) of place (whither (underneath) or where (below) or
time (when (at)):--among, by, from, in, of, under, with. In the
comparative, it retains the same general applications, especially of
inferior position or condition, and specially, covertly or moderately.
ὑπό
Prep.
by, under, about
ὑπό hypo 220x
(1) gen., under; hence, used to express influence, causation, agency; by, Mt. 1:22 freq.; by the agency of, at the hands of, 2 Cor. 11:24; Heb. 12:3. (2) acc., under, with the idea of motion associated, Mt. 5:15; under, Jn. 1:49; 1 Cor. 10:1; under subjection to, Rom. 6:14; 1 Tim. 6:1; of time, at, about, Acts 5:21
ὑπό epic ὑπαί before δ, π from under, by, c. gen. under, c. dat., towards c. acc.
Lat. sub, prep. with gen., dat. and acc.
WITH GEN.,
of Place, from under, ῥέει κρήνη ὑπὸ σπείους Od.: of rescuing from under another's power, after the Verbs ἐρύεσθαι, ἁρπάζειν, Il.; ἵππους λῦσαν ὑπὸ ζυγοῦ they loosed the horses from under the yoke, Hom.
under, beneath, μοχλὸν ὑπὸ σποδοῦ ἤλασα thrust the bar in under the embers, Od.; ὑπὸ στέρνοιο τυχήσας having hit him under the breast, Il.; ὑπὸ χθονός Hom., etc.
of the Agent, with pass. Verbs, by, Lat. a or ab, ὑπό τινος δαμῆναι Il.; ὑφ᾽ ἑαυτοῦ by one's own action, i.e. of oneself, Thuc.; so also, with neut. verbs, φεύγειν ὑπό τινος, i. e. to flee before him, Il.; ἔπαινον ἔχειν ὑπό τινος…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
227 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 219 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 174 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 δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἄρδεται δʼ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ
ἑαυτῆς οἰκείου Θοτσύτου Ἐριενούπιος ὡς ἐτῶν μ μέσος ὑποκόκκινος ἀπὸ τῆς ἐωνημένης παρʼ αὐτῆς ὑπὸ Πετεαρσεμθέως τοῦ Πανοβχούνιος τετάρτης μερίδος ἀμπελῶνος συνφύτου καὶ τῶν φυομένων δένδρων καὶ πέμπτον μερίδος
Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν νε καὶ οἱ τούτου υἱοὶ ἀπὸ τῆς πεπραμένης αὐτοῖς ὑπὸ Πετεαρσεμθεία Πανοβχούνιος γῆς σιτοφόρου ἐν τῷ περὶ Παθύρειν πεδίωι ἄρουρης μιᾶς , ἧς γείτονες
The Greek word ἄνεμος (anemos) means 'wind' and is used in various contexts, including literal and metaphorical senses. It can refer to the four cardinal winds or directions, as well as symbolize instability in teaching (Eph 4:14). The term appears frequently in the New Testament, notably in passages describing storms and winds, such as Matthew 14:24 and Mark 4:39. Lexicons note its use in both classical and biblical literature.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →ἄνεμος, -ου, ὁ
[in LXX for רוּחַ;]
wind: Mt 11:7 14:24, 30, 32, Mk 4:37, 39, 41 6:48, 51, Lk 7:24 8:23, 24, Jo 6:13, Ac 27:7, 14, 15, Ja 3:4, Re 6:13 7:1; pl., Mt 7:25, 27 8:26, 27, Lk 8:25, Ac 27:4, Ju 12; οἱ τέσσαρες ἄ. τῆς γῆς, Re 7:1; hence the four quarters of the heavens (v. Deiss., BS, 248; MM, VGT, s.v.), Mt 24:31, Read the full entry →
ἄνεμος, -ov, 6, (ἄω, ἄημι to breathe, blow, [but etymologists connect ἄω with Skr. vd, Grk. ἀήρ, Lat. ventus, Eng. wind, and ἄνεμος with Skr. an to breathe, etc. ; cf. Curtius §§ 419, 587; Vanitek p. 28]), [fr. Hom. down], wind, a violent agitation and stream of air, [ef. (Trench § Ixxiii.) πνεῦμα, 1 fin.]: Mt. xi. 7; xiv. 24; Jas. iii. 4, etc.; of a very strong and tempestuous wind: Mt. vii. 25; Mk. iv. 39; Lk. viii. 24, ete. οἱ τέσσαρες ἄνεμοι, the four principal or cardinal winds (Jer. xxv. 15 (xlix. 36)), τῆς γῆς, Rev. vii. 1; hence the four quarters of the heavens (whence the cardinal winds blow): Mt. xxiv. 31; Mk. xiii. 27; (Ezek. xxxvii. 9; 1 Chr. ix. 24). Metaph. ἄνεμος τῆς διδασκαλίας, variability and emptiness [?] of teaching, Eph. iv. 14.
ἄνεμος. To Deissmann’s example (2S, p. 248) CPR 1158 (ii/a.p.) γείτο]νες ἐκ τεσσάρων ἀνέμων, where the phrase clearly refers to the four cardinal points as in Zech 11%, Mt 2491, Mk 1337, we may add P Flor I. 50!4 (a.p. 268) ἐκ τῶν τεσσάρων ἀνέμων. The same use of ἄνεμος is implied in P Flor I. 20'8 (A.D. 127) ἐξ οὗ ἐὰν 6 “Cpos αἱρῆται ἀνέμου : Vitelli compares Catullus xxvi, where the poet says his bungalow is ‘“exposed ” (offoszta) not to S. or W. wind, N. or E., but to a mortgage of £63. In P Oxy I. 100! (a.p. 133) a declaration regarding the sale of land, we find ὧν ἡ τοποθεσία kal TO κατ᾽ ἄνεμον διὰ τῆς καταγραφῆς δεδήλωται, where the editors understand by τὸ κατ᾽ ἄνεμον the boundaries on the four sides. For the ordinary sense we need quote nothing, unless we may note the combination in Wiinsch AF 45 (p. 15—iii/A.D.) τὸν θεὸν τῶν ἀνέμων καὶ πνευμάτων “Λαιλαμ. (It is…
Read the full entry →ἄνεμος (anemos) — wind.
ἄνεμος [ᾰ], ὁ,
wind, πέτετο πνοιῇ ἀνέμοιο[Refs 8th c.BC+]; ἀνέμου κατιόντος μεγάλου a gale having come on, [Refs 5th c.BC+]; ἀνέμου ἐξαίφνης ἀσελγοῦς γενομένου [Refs 5th c.BC+]; ἄνεμος κατὰ βορέαν ἑστηκώς the wind being set in the north, [Refs 5th c.BC+]; ἀνέμοις φέρεσθαι παραδιδόναι τι cast a thing to the winds, [Refs 5th c.BC+]; κατ᾽ ἄνεμον στῆναι stand to leeward, [Refs 4th c.BC+] 'unstable as the wind', [Refs 5th c.BC+]; φέρειν τιν᾽ ἄρας (sic l.) ἄ. a very wind to carry off, [Refs 4th c.BC+]; ἀνέμους θηρᾶν ἐν δικτύοις try to catch the wind, and ἀνέμῳ διαλέγεσθαι talk to the wind, [Refs 2nd c.AD+]
Read the full entry →ἄνεμος
anemos
from the base of 109; wind; (plural) by implication, (the four)
quarters (of the earth):--wind.
see GREEK for 109
ἄνεμος, ου, ὁ
n.m.
the wind
ἄνεμος anemos 31x
the wind; met. a wind of shifting doctrine, Eph. 4:14
ἄνεμος Root ΑΝ, cf. ἄημι wind, Hom., etc.; ἀνέμου κατιόντος a squall having come on, Thuc.; ἄν. κατὰ βορέαν ἑστηκώς the wind being settled in the north, id. Thuc.; ἀνέμοις φέρεσθαι παραδοῦναί τι to cast a thing to the winds, Lat. ventis tradere, Eur.:—Hom. and Hes. mention only four winds, Boreas, Eurus, Notus (or Argestes), Zephyrus; Arist. gives twelve, which served as points of the compass.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
Winds
Blowing from the four quarters of heaven (Jer. 49:36; Ezek. 37:9; Dan. 8:8; Zech. 2:6). The east wind was parching (Ezek. 17:10; 19:12), and is sometimes mentioned as simply denoting a strong wind (Job 27:21; Isa. 27:8). This wind prevails in Palestine from February to June, as the west wind (Luke 12:54) does from November to February. The south was a hot wind (Job 37:17;
That the Hebrews recognized the existence of four prevailing winds as issuing, broadly speaking, from the four cardinal points, north, south, east and west, may be inferred from their custom of using the expression "four winds" as equivalent to the "four quarters" of the hemisphere. (Ezekiel 37:9; Daniel 8:8; Zechariah 2:6; Matthew 24:31) The north wind, or, as it was usually called "the north," was naturally the coldest of the four, Ecclus. 43:20 and its presence is hence invoked as favorable to vegetation in (Solomon 4:16) It is described in (Proverbs 25:23) as bringing rain; in this case we must understand the…
Mt 24:31. The winds which most commonly prevail in Palestine are from the western quarter, more usually perhaps from the southwest, Lu 12:54. Not infrequently a north wind arises, Job 37:9, which, as in ancient days, is till the sure harbinger of fair weather; illustrating the truth of the observation in Pr 25:23, "The north wind driveth away rain." For the tempestuous wind called EUROCLYDON, see that article.
But the wind most frequently mentioned in the Bible is the "cast wind," which is represented as blasting and drying up the fruits, Ge 41:6 Eze 17:10 19:12…
31 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 31 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 39 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 τοῦ συμβαίνοντος ἡ μηδὲν αἰτία θάλαττα τὴν πρόφασιν ἴσχει, φανερῶς ταῖς ἀνέσεσι καὶ σφοδρότησι τῶν ἀνέμων ἢ γαληνιάζουσα ἢ κυμαίνουσα".
οἱ δὲ θεοὶ ἀνέμους ἐπιπέμψαντες ἀνέτρεψαν τὸν πύργον καὶ ἰδίαν ἑκάστῳ φωνὴν ἔδωκαν·
οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως, ἀλλ̓ ἢ ὡς ὁ χνοῦς, ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς.
ἐδάφεσι ἄρουραν μίαν ἐκ σχοινουργίας ἀπὸ ἀρουρῶν πέντε ἐξ οὗ ἐὰν ὁ Ὧρος αἱρῆται ἀνέμου εἰς ἀρακοσπέρμου σπορὰν σὺν τῷ φυησομένωι σινάπι τοῦ Ὥρου χορηγοῦντος σπέρματα καὶ σπορέα καὶ
καὶ Ἰουδαικῆς λοιπῶν ψιλῶν τόπων βίκους τέσσαρας , ὧν ἡ τοποθεσία καὶ τὸ κατʼ ἄνεμον διὰ τῆς καταγραφῆς δεδήλωται· εἶναί τε ἐμοῦ καὶ μήτε ὑποκεῖσθαι μηδὲ ἑτέροις ἐξηλλοτριῶσθαι κατὰ
ἔτους Ἀντωνίνου Καίσαρος τοῦ κυρίου, ἔστι δέ· μητροπόλεως· συκάμινοι γ καταπεπτωκυῖαι … ἀπὸ βίας ἀνέμου ἐπὶ ἠθετημένου χώματος ἀπὸ νότου τῆς πόλεως, ὧν μέτρα· μιᾶς μὲν μήκους πήχεις δ,
παραφέρω is composed of the prefix παρά meaning 'beside' and φέρω meaning 'to bear' or 'to carry.' It encompasses a range of meanings including to bring to, set before, carry away, or lead astray. In the New Testament, it appears in contexts such as Mark 14:36 and Hebrews 13:9, where it conveys the idea of being misled or carried away.
παρα-φέρω,
[in LXX: I Ki 21:13 (14) (הלל hithpo.), and as v.l.2*;]
to bring to, set before, esp. of food (Hdt., al.).
παραφέρω: [1 aor. inf. παρενέγκαι (Lk. xxii. 42 Tdf., ef. Veitch p. 669)]; 2 aor. inf. παρενεγκεῖν (Lk. xxii. 42 RG), impy. παρένεγκε [(ibid. 1, Tr WH); pres. pass. παραφέρομαι ; see reff. s. v. φέρω]; 1. to bear to [ef. παρά, IV. 1], bring to, put before: of food (Hdt., Xen., al.). 2. to lead aside [ef. mapa, IV. 2] from the right course or path, to carry away: Jude 12 [R. V. carried along] (where Rec. περι φέρ.) ; from the truth, Heb. xiii. 9 where Rec. περιφέρ., (Plat. Phaedr. p. 265 b.; Plut. Timol. 6; Antonin. 4, 43; Hdian. 8, 4, 7 [4 ed. Bekk.]}). 3. to carry past, lead past, i. e. to cause to pass by, to remove: ti ἀπό twos, Mk. xiv. 36; Lk. xxii. 42.
παραφέρω is found in pass. in Heb 133, Jude 12, = ‘“‘am turned aside.” Similarly Field (Vofes, p. 39) renders the act. παρένεγκε in Mk 14° “‘turn aside, cause (or suffer) to pass by,” and supports the rendering by various passages from Plutarch, e.g. Vit. Pelop. ix. τοῦ δὲ Φυλλίδου παραφέροντος τὸν λόγον, ““ letting the remark pass without notice.” We may add Plut. Arar. 43 τότε μὲν οὖν παρήνεγκε τὸ ῥηθέν, “*he let what was said pass without regarding it,” which the editor quotes for a similar meaning in P Eleph 11° (B.c. 223-222) σὺ δὲ ἕως Tod viv παρενήν[ οχ]ας ef...... ἘΞ ἢη πάνθ᾽ ὑπερθέμενος. ΠΠαρήνεγκα καὶ παρέδωκα is a common formula in tax receipts (Wilcken 4ychiv iil. p. 395): cf. also the interesting papyrus dealing with the apotheosis of Apis, P Gen I. 361° (A.D. 170) (= Chrest. I. p. 213) παρήνεγκα Kal παρέδωκα ὑπὲρ τοῦ προκειμένου ἱεροῦ ὑπὲρ ἀποθεώσεως Απιδος Θαώϊτος βυσσοῦ…
Read the full entry →παραφέρω (parapherō) — to take away.
παραφέρω,
poetry παρφέρω, future παροίσω [Refs 5th c.BC+] —passive, aorist 1 παροισθέντι· παρενεχθέντι, [Refs 5th c.AD+]:—bring to one's side, especially of meats, serve, set before one, [Refs 5th c.BC+]; τὰς κεφαλὰς π. exhibit them, [Refs 5th c.BC+]:—passive, to be set on table, served, [Refs 5th c.BC+]; τὰ π. [Refs 2nd c.AD+]
2. bring forward, allege, cite, νόμον [Refs 5th c.BC+]; π. καινὰ καὶ παλαιὰ ἔργα [Refs 5th c.BC+], compare 132; πίστεις π. τοῦ μὴ.. [Refs 1st c.BC+]; μάρτυρα Eust.ad [Refs 2nd c.AD+]
3. hand over, ξύνθημα παρφέροντι ποιμέσιν λόχων [Refs 5th c.BC+]
4. passive, come up, hasten along, [Refs 4th c.BC+]
παραφέρω
paraphero
from 3844 and 5342 (including its alternate forms); to bear along or
aside, i.e. carry off (literally or figuratively); by implication, to
avert:--remove, take away.
see GREEK for 3844
see GREEK for 5342
παραφέρω
v.
I turn aside, carry away, remove
παραφέρω poet. παρ-φέρω fut. -οίσω to bring to one's side, to hand to, set before one, Hdt., Xen.; π. τὰς κεφαλάς to exhibit them, Hdt.:—Pass. to be set on table, id. Hdt.
to bring forward, by way of argument, π. ἐς μέσον id. Hdt.: to bring forward, allege, cite, id. Hdt., Eur., etc.
to hand over, transmit, Eur.
to carry beside, τί τινι id. Eur.
to carry past or beyond, Plat.; π. τὴν χεῖρα to wave the hand, Dem.:—Pass. to be carried past or beyond, Thuc.; τοῦ χειμῶνος παραφερομένου while the winter was passing, Plut.
to turn aside or away, τὴν ὄψιν π. τινός Xen.: to put away, remove, NTest.
to turn in a wrong direction, Dem.:—Pass. to move in a wrong direction, of paralysed limbs, Arist.
to lead aside, mislead:—Pass. to be misled, err, go wrong, Plat.
Verb-PPP-NPF — Verb · present · passive · participle · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
V-PPP-NPF Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Feminine
4 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
αὐτοῦ ἐνδόξου οἴκου διὰ τῶν αὐτῷ προσηκόντων ἐν οἱᾳδήποτε ἡμέρᾳ οἱασδηποτοῦν ἕνεκεν προφάσεως τοῦτον παραφέρω καὶ παραδώσω δίχα παντὸς τόπου προσφυγῆς
τῆς ὑμῶν ὑπερφυείας διὰ τῶν αὐτῇ προσηκόντων ἐν οἱᾳδήποτε ἡμέρᾳ οἱασδήποτε ἕνεκεν προφάσεως τοῦτον παραφέρω καὶ παραδώσω δίχα παντὸς τόπου προσφυγῆς καὶ λόγου ἔνθα αὐτὸν καὶ παρείληφα ἐν τῇ
τῆς ὑμῶν ὑπερφυείας διὰ τῶν αὐτῇ προσηκόντων ἐν οἱᾳδήποτε ἡμέρᾳ οἱασδηποτοῦν ἕνεκεν προφάσεως, τοῦτον παραφέρω καὶ παραδώσω ἐν δημοσίῳ τόπῳ ἐκτὸς παντὸς τόπου προσφυγῆς καὶ λόγου ἔνθα αὐτὸν καὶ
The Greek word δένδρον (lemma: dendron) means 'a tree.' It appears in various contexts in the New Testament, often describing different types of trees, such as good or bad trees in relation to their fruit. The term is likely derived from a root meaning 'oak' and has been used since ancient times, with references in classical literature and the Septuagint.
δένδρον, -ου, τό, a tree: Mt. vii. 17, ete.; γίνεσθαι δένδρον or eis δένδρον, to grow to the shape and size of a tree, Mt. xiii. 32; Lk. xiii, 19. [(Hom., Hdt.), Arstph., Thue. down. ]
δένδρον. The heteroclite pl. δένδρη occurs in P Hal I. 1% (c. Be. 250), where it is laid down that one who plants an olive ora fig-tree must do it 9 ft. from his neighbour’s boundary, τ[ὰ δ᾽] ἄλλα δένδρη πέντε [πό]δας. So in Sy// 802!*! (iii/B.c.) where a blind man ‘incubating ” in the Asclepieum dreamed that the god pulled his eyes open with his fingers, καὶ ἰδεῖν τὰ δένδρη πρᾶτον τὰ ἐν τῶι ἱαρῶι : the resemblance in language to Mk 8*4 may be noted. The same inscr. tells of a man who fell ἀπὸ τοῦ δένδρεος (1.°1—he had climbed ἐπὶ δένδρεόν τι in 1.59) : Attic preserved the dat. pl. δένδρεσι. Perhaps by fusion of δένδρεον and δένδρος (neut.) the regular δένδρον arose, which is normal in Hellenistic. Thus νὰ 53518 (Boeotian—late iv/B.c.) τὰ δένδρα ὅσ᾽ ἂν εἶ ἐν τῶι χωρίωι, 7. 53215 (Ionic—early iv/B.c.) δένδρα ἕμερα μὴ KomTevy—‘‘tame”’ trees are the opposite of “νας, 20. 7907 (i/B.c.)…
Read the full entry →δένδρον (dendron) — tree.
δένδρεον,
δένδρον, and δένδρος, τό (late δένδρος, ὁ, [Refs 8th c.BC+], also Ionic dialect, [Refs 5th c.BC+], and Doric dialect, [Refs 3rd c.BC+]; Aeolic dialect δένδριον [Refs 3rd c.BC+]; later Epic dialect δένδρειον, τό, [Refs 5th c.BC+]; genitive δένδρεος [Refs 4th c.BC+]; dative δένδρει, Ionic dialect -εϊ[Refs 5th c.BC+] (and so usually in Attic dialect Prose. as [Refs 5th c.BC+], regular in Attic dialect, [Refs 5th c.BC+], and later Gr. (except in dative plural, [Refs 2nd c.AD+]:— tree: δένδρον ἐλάας an olive-tree, [Refs 5th c.BC+]; δ. ἄρκτου, ={ἀκτῆ}, Ps.-[Refs 1st c.AD+]; δένδρα fruit- or mast-bearing trees, opposed to ὕλη, timber, [Refs 5th c.BC+]; δένδρα tall plants, [NT+4th c.BC+]; αὖον δ. stick, [Refs 3rd c.BC+]
δένδρον
dendron
probably from drus (an oak); a tree:--tree.
δένδρον, ου, τό
n.n.
a tree
δένδρον dendron 25x
a tree, Mt. 3:10; 7:17; 13:32
δένδρον for forms such as δενδρέων cf. δένδρεον Perh. akin to δρῦς. a tree, Ar.; δένδρα fruit-trees (opp. to ὕλη timber), Thuc., etc.
Noun-NPN — Noun · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
N-NPN Part of Speech: Noun Case: Nominative Number: Plural Gender: Neuter
Were frequently used as types of kings, or men of wealth and power, Ps 37:35 Isa 2:13 Da 4:10-26 Zec 11:1,2. The "tree of knowledge of good and evil" bore the forbidden fruit, by eating of which Adam fatally increased his knowledge—of good by its loss, of sin and woe by actual experience, Ge 2:9,17. The "tree of life" may have been both an assurance and a means of imparting life, a seal of eternal holiness and bliss, if man had not sinned. Compare Re 22:2.
25 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 25 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 22 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.
προσέτι μέντοι καὶ τὰς δένδρων ἰδέας ἁπάσας ἀνέφυεν, οὐδὲν οὔτε τῶν τῆς ἀγρίας οὔτε τῶν τῆς ἡμέρου λεγομένης ὕλης παρείς.
καρπόν τε φέρειν ἦν ἀσθενῆ τὰ δένδρα διὰ σπάνιν τῆς ἐξ ὕδατος εἰς τοῦτο ἀφορμῆς καὶ παρακλήσεως.
Καὶ ἦν ποταμὸς ἕλκων ἐκ δεξιῶν, καὶ ἀνέβαινεν ἐξ αὐτοῦ δένδρα ὡραῖα: καὶ ὃς ἂν φάγῃ ἐξ αὐτῶν, ζήσεται εἰς τὸν αἰῶνα.
παρεχόμενοι σύνφυτον καὶ … κατὰ τρόπον ἐν τοῖς δέουσι καιροῖς καὶ τῶν δὲ ὄντων δένδρων … εἰς τὸ ζωφυτεῖν καὶ εὐθηνεῖν μηδὲν ἐκκόπτοντες λ … ἐκ τοῦ ἰδίου τὰ
καταβλάπτειν μηδὲ παραλιπεῖν ἔργον μηδὲ τῶν πρὸς εὐεργίαν ἀνηκόντων, ποιεῖσθαι δὲ καὶ τῶν ὄντων δένδρων τὴν ἁρμόζουσαν ἐπιμέλειαν εἰς τὸ ζωφυτεῖν καὶ εὐθηνεῖν καὶ μηδὲν ἀπʼ αὐτῶν ἐκκόπτειν, ἀντὶ
Ὀφιέως μητρὸς … τῶν ἀπὸ κώμης Ναβοώ. μηνύω Ἁρπαχεντ … μητρὸς … ιος ἐκκεκοφέναι δένδρα καὶ ἀπεσπακέναι κλαδία ἀπὸ τῶν δένδρων ἐν ἱερῷ Ἀνούβιδος θεοῦ μεγίστου … εντ
The Greek word φθινοπωρινός (i.e., *phthinoporinos*) means 'autumnal' and is derived from terms meaning 'to wane' and 'late autumn.' It describes trees that are bare and without fruit, particularly in the context of Jude 12, where it refers to false teachers as 'autumn trees without fruit.' The lexicons uniformly emphasize its association with barrenness and the late autumn season.
* φθιν-οπωρινός, -ή, -όν
(< φθινόπωρον, late autumn),
autumnal: δένδρα φ., autumn trees (said to be without fruit therefore at a time when fruit might be expected; v. Mayor's elaborate note, Ep. Ju., 55-59, and reff. there): Ju 12.†
φθιν-οπωρινός, -ἤ, -όν, (φθινόπωρον, late autumn; ἔτ. φθίνω to wane, waste away, and ὀπώρα autumn), autumnal (Polyb. 4, 37, 2; Aristot. h. a. 5,11; [Strab.], Plut.): δένδρα Péwor. autumn trees, i. e. trees such as they are at the close of autumn, dry, leafless and without fruit, hence ἄκαρπα is added; used of unfruitful, worthless men, Jude 12 [cef. Bp. Lghift. A Fresh Revision ete. p. 134 sq. ].
φθινοπωρινός, derived from φθινόπωρον (cf. P Cairo Zen Τ. 590204— B.C. 258), a compound from φθίνουσα ὀπώρα, ‘the concluding portion of the ém@pa,” and hence ‘‘ autumnal ”’: cf. Moulton Gy. ii. ὃ 106, p. 279f. In Jude!* the epithet is applied to false teachers, δένδρα φθινοπωρινὰ ἄκαρπα, ‘*autumn trees without fruit’’ (RV): they were barren at the very time when fruit might be expected (cf. Lk 135). See the full discussion of the word with many reff. in Mayor Ep. of Jude, p. 55 ff., and add from the papyri the calendar P Hib I. 2737 (B.c. 301-240) Ky lonpepla φθινοπωρινή. MGr φθινοπωρινός, “autumnal.” φθόγγος, “utterance,” ‘‘sound” (1 Cor 147): cf. the magical P Lond 121774 (iii/A.D.) (=I. p. 109) φθόγγος ἐναρμόνιος, and 777 φθόγγος [ἀ]ναγκαστικός, also P Leid V vit 6 (ili/iy A.D.) (=I. p. 29) πρὸς ἁρμονίαν τῶν ἑπτὰ φθόγγων ἐχόντων φωνὰς πρὸς τὰς κη φῶτα τῆς…
Read the full entry →φθινοπωρινός (phthinopōrinos) — autumnal.
φθῐν-οπωρῐνός, ή, όν,
autumnal, [Refs 5th c.BC+]
φθινοπωρινός
phthinoporinos
from derivative of phthino (to wane; akin to the base of 5351) and
3703 (meaning late autumn); autumnal (as stripped of leaves):--whose
fruit withereth.
see GREEK for 5351
see GREEK for 3703
φθινοπωρινός, ή, όν
Adj
autumnal
φθινοπωρινός phthinopōrinos 1x
autumnal, bare, Jude 12*
Adj-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural Gender: Neuter
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἄκαρπος (akarpos) means unfruitful or barren, both literally and metaphorically. It appears in various New Testament contexts, such as Matthew 13:22 and Titus 3:14, to describe a lack of productivity or good deeds. The term is built from a negative particle and a root meaning fruit, and it can also imply being unprofitable.
ἄ-καρπος, -ov, (καρπός), [fr. Aeschyl. down], without fru, barren; 1. prop.: δένδρα, Jude 12. 2. metaph. not yielding what it ought to yield, [A. V. unfruitful]: Mt. xiii. 22; Mk. iv. 19; destitute of good deeds, Tit. iii. 14; 2 Pet. i. 8; contributing nothing to the instruction, improvement, comfort, of others, 1 Co. xiv. 14; by litotes pernicious, Eph. ν. 11, (Sap. xv. 4; οἵ. Grimm on Sap. i. 11).
ἄκαρπος. The adj. may be cited from P Oxy I. 535 (a.p. 316) ὅθ[εν] ἐφῖδον τὴν περσείαν ἄκαρπον οὖσαν πολλ[ῶ)ν ἐτῶν Part I. ’ , ακαταστατος διόλου ξηραντῖσαν. For the subst. see Sy// 420% (i/a.p.) διὰ τὰς γενομένας eblet]ns ἀκαρπίας τῶν ἐλαιῶν.
ἄκαρπος (akarpos) — unfruitful.
ἄκαρπ-ος, ον,
without fruit, barren, [Refs 5th c.BC+]; ἄ. ξύλον, ={ἀκακία}, [LXX+2nd c.AD+]
2. metaphorically, fruitless, unprofitable, πόνος[Refs 5th c.BC+]. adverb -πως[Refs 5th c.BC+]
II. active, making barren, [Refs 4th c.BC+]
ἄκαρπος
akarpos
from 1 (as a negative particle) and 2590; barren (literally or
figuratively):--without fruit, unfruitful.
see GREEK for 1
see GREEK for 2590
ἄκαρπος, ον
Adj
unfruitful, barren
ἄκαρπος akarpos 7x
without fruit, unfruitful, barren; by impl. noxious
ἄκαρπος without fruit, barren, Eur.
metaph. fruitless, unprofitable, id. Eur.:—adv. -πως, Soph.
act. making barren, blasting, Aesch.
Adj-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural Gender: Neuter
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;
7 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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
τούτου γὰρ ἀλλότριον τὸ λέγειν ἔργον τι εἶναι ψυχῆς, ἐπὶ θεὸν πάντων λαμβανόντων τὴν ἀναφοράν, καὶ τὸ τὰ ἄκαρπα τοῖς καρποτόκοις ἀναμιγνύναι·
πρῶτον μὲν γὰρ αὐχμοὶ διηνεκεῖς ἐγένοντο, καὶ διὰ τὸ τοιοῦτον ἄκαρπος ἡ γῆ μηδʼ ὅσα κατʼ αὐτὴν ἀναβλαστάνειν, ἔπειτα καὶ τῆς διαίτης κατὰ τὴν ἔνδειαν τῶν σιτίων ἐξαλλαττομένης νόσοι τῶν σωμάτων καὶ πάθος ἤδη λοιμικὸν ἐκράτει, διηνεκῶς…
τὰ δὲ ἔθνη καὶ οἱ ἁμαρτωλοί, ἃ εἶδες τὰ δένδρα τὰ ξηρά, τοιοῦτοι εὑρεθήσονται ξηροὶ καὶ ἄκαρποι ἐν ἐκείνῳ τῷ αἰῶνι καὶ ὡς ξύλα κατακαυθήσονται καὶ φανεροὶ ἔσονται, ὅτι ἡ πρᾶξις αὐτῶν πονηρὰ γέγονεν ἐν τῇ ζωῇ αὐτῶν.
τὸ ἐπιβάλλον αὐτῷ μέρος παρὰ τῶν συνκλήρων μετὰ ὕδατος καὶ ἀκροδρύοις καρποφόροις τε καὶ ἀκάρποις καὶ εἰσόδῳ καὶ ἐξόδῳ καὶ τοῖς συνκύρουσιν εἰς αὐτὴν πᾶσιν. ἔστω τὸ ἓν μέρος
καὶ ἀχυροθήκῃ τῇ ἐντὸς τῆς λιβικῆς αὐθεντικῆς θύρας, σὺν φυτοῖς ὅλοις ἐνκάρποις τε καὶ ἀκάρποις α … ρ … β … ῳ νεοφυτίῳ καὶ τοῖς δυσὶ ξυλίνοις ὀργάνοις, διακείμενον
FrA … συν … καὶ ἑτέροις φυτοῖς διαφόροις ἐγκάρποις τε καὶ ἀκάρποις καὶ ταῖς περιέξωθεν ἀρούραις καὶ δικαίοις πᾶσι ἐντὸς καὶ ἐκτὸς πρὸς τὰ παλαιὰ αὐτοῦ
The Greek word δίς (dis) is an adverb meaning 'twice' or 'doubly.' It appears in various contexts in the New Testament, such as Mark and Philippians, often indicating repetition or duality. The term is derived from the word for 'two' and is used in phrases like 'once and again.' There is a notable interpretation in Jude where it describes a moral state of being 'twice dead,' which has led to some differing scholarly views.
Δίς,
old nom. for Ζεύς (q.v.), whence gen. Διός, acc. Δία: Ac 14:12, 13.†
δίς, adv., [Curtius § 277; fr. Hom. down], twice: Mk. xiv. 30,72; dis τοῦ σαββάτου twice in the week, Lk. xviii. 12; καὶ ἅπαξ καὶ δίς (see ἅπαξ, c.), Phil. iv. 16; 1 Th. ii. 18. In the phrase δὶς ἀποθανόντα, Jude 12, δίς is not equiv. to completely, absolutely; but the figure is so adjusted to the fact, that men are represented as twice dead in a moral sense, first as not having yet been regenerated, and secondly as having fallen from a state of grace ; see ἀποθνήσκω, 1. 4; [but ef. the various interp. as given in (Mey.) Huther or in Schaff’s Lange (Fronm.) ad loc. Inthe Baby]. Talm. (Ber. 10 a.) we read, ‘ Thou art dead here below, and thou shalt have no part in the life to come’ 1." Als, an unused nominat. for Ζεύς, gen. Διός, ace. Δία (Aiav, Acts xiv. 12 Tdf. ed. 7; see in ἄρρην and B. 14 (373)), Zeus, Jupiter, the supreme divinity in the belief of Greeks and Romans; the father of…
Read the full entry →δίς. BGU III. 913? (A.D. 206) δὶς μηνός : the document is of special interest as having been written in Myra in Lycia, and hence being one of the very few known papyri from Asia Minor, see Archiv ii. p. 138. For the phrase ets δίς, cf. P Flor IL. 181® (iii/a.p.) ἔπεμψα οὖν εἰς Sis πρός σε τὸν ὀνηλάτην. With δὶς ἀποθανόντα in Jude!? we may compare P Oxy I. 33 4 where a man condemned to death salutes the Emperor (ὃ Marcus Aurelius), tls ἤδη τὸν δεύτερόν μου ἅδην mpockvvotyta . . . μετεκαλέσατο ; ‘who has recalled me when I was now saluting my second death ?” (Edd.).
δίς (dis) — twice.
δίς [ῐ],
adverb twice, doubly, with Nouns, δ. τόσσον twice as much, [Refs 8th c.BC+]twice over, [Refs 5th c.BC+] = son and grandson of N., [Refs]; Αὐρήλιος Αὐξάνων δ. [Refs]; Αὐρ. Δοῦ[ρ]λος δ. [Refs] —In compounds δι-, but δισ- in δισμύριοι, δισχίλιοι, δισθανής, δίσαβος, δισάρπαγος, δίσευνος, etc. (Cf. Sanskrit dvis 'twice', Latin bis.)
δίς
dis
adverb from 1417; twice:--again, twice.
see GREEK for 1417
δίς
Adv
twice
δίς dis 6x
twice, Mk. 14:30, 72; in the sense of entirely, utterly, Jude 12; ἅπαξ καὶ δίς, once and again, repeatedly, Phil. 4:16
δίς di/sadverbfor δυΐς from δύο twice, doubly, Lat. bis, Od., Hdt., attic
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
7 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 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.
περιέχει δ’ ἡ τετρὰς καὶ τοὺς λόγους τῶν κατὰ μουσικὴν συμφωνιῶν, τῆς τε διὰ τεττάρων καὶ διὰ πέντε καὶ διὰ πασῶν καὶ προσέτι δὶς διὰ πασῶν, ἐξ ὧν σύστημα τὸ τελειότατον ἀπογεννᾶται·
Ἐπιστὰς δὲ ὁ θεὸς αὐτῷ καὶ δὶς ὀνομαστὶ καλέσας πυνθανομένῳ τίς ἐστιν, ἀλλʼ οὐ δίκαιον, εἶπεν, Ἰακώβῳ θεὸν ἀγνοεῖσθαι τὸν ἀεὶ παραστάτην καὶ βοηθὸν προγόνοις τε τοῖς σοῖς καὶ μετʼ αὐτοὺς σοὶ γενόμενον.
καὶ εἶπεν κύριος πρὸς αὐτόν: Λελάληκα πρός σε ἅπαξ καὶ δὶς λέγων: Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδού ἐστιν σκληροτράχηλος: ἔασόν με ἐξολεθρεῦσαι αὐτούς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ, καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ θαυμαστὸν καὶ…
νον οὐδὲ ἔξω δεδειπνηκέναι. Ξύστον δὲ ἐπιγνοὺς δεδειπνηκέναι ἔσω ἐν τῇ οἰκίᾳ παρὰ Ἔρωτα δὶς προσελαβόμην αὐτὸν εἰς οἶκον παρʼ ἐμὲ καὶ ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι
η … αι ἐπʼ αὐτὸν διʼ ἐνκλήματος περὶ τῶν αὐτῶν τῶν νόμων κωλυόντων δὶς περὶ τοῦ αὐτοῦ δικάζεσθαι. γενομένης δʼ ἡμῶν ἐπὶ τοῦ Βρείσωνος πάροντος καὶ Διοδώρου τῶν
νῦν γνωσθεῖσαί μοι ὑπάρχουσαι αὐτῶι περὶ Κρῆκιν ἄρουραι β ἄξιαι δραχμῶν χ καὶ Ψενταπούνχει δὶς Ὀρσενούφιος ὁμοίως περὶ Ἰβιῶνα ἄρουραι β 𐅵 δ η ἄξιαι δραχμῶν σξ. ἔτους ιθ
ἀποθνῄσκω is a verb meaning 'to die,' used for both natural and violent deaths, including Christ's death. It can also refer to spiritual death and metaphorical uses, such as dying to sin. The word is built from the prefix ἀπό and the root θνῄσκω. It appears frequently in the New Testament, notably in contexts discussing mortality and spiritual separation.
ἀπο-θνῄσκω,
[in LXX chiefly for מוּת;]
to die: of natural death, Mk 5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mt 26:35, Jo 12:33, He 10:28, al.; of spiritual death, Jo 6:50, Ro 8:13, al.; c. dat. ref., Ro 6:2, 10 14:7, 8, Ga 2:19; acc., ὅ, Ro 6:10; seq. ἐν, Mt 8:32, Jo 8:21, 24, I Co 15:22, He 11:37, Read the full entry →
ἀποθνήσκω, impf. ἀπέθνησκον (Lk. viii. 42); 2 aor. ἀπέθανον ; fut. ἀποθανοῦμαι, Ro. ν. 7; Jn. viii. 21, 24, (see θνήσκω) ; found in Grk. writ. fr. Hom. down; to die (ἀπό, so as to be no more; [cf. Lat. emorior; Eng. die of f or out, pass away]; Germ. ab sterben, ver sterben) ; I. used properly 1. of the natural death of men: Mt. ix. 24; xxii. 24; Lk. xvi. 22; Jn. iv.47; Ro. vii. 2, and very often; ἀποθνήσκοντες ἄνθρωποι subject to death, mortal, Heb. vii. 8 [B. 206 (178) }. 2. of the violent death — both of animals, Mt. viii. 32, and of men, Mt. xxvi. 35; Acts xxi. 13 ete.; 1 Pet. iii. 18 L T Tr WH txt.; ev φόνῳ μαχαίρας, Heb. xi. 37; of the punishment of death, Heb. x. 28; often of the violent death which Christ suffered, as Jn. xii. 33; Ro. v. 6, ete. 3. Phrases: ἀποθνήσκ. ἔκ twos to perish by means of something, [ef. Eng. to die of], Rev. viii. 11; ἐν τῇ ἁμαρτίᾳ, ἐν ταῖς ἁμαρτίαις…
Read the full entry →ἀποθνήσκω. On the reason why the perfect of this verb was τέθνηκα, hot ἀποτέθνηκα, see Pro/eg. p. 114. Marcus Aurelius, it is true, uses ἀποτέθνηκα, a natural result of levelling when the simplex had become obsolete ; but the editor of P Iand 09> (ii/A.D.) is not thereby justified in restoring ἀπο]τεθνῶτ[ος. No other part of the simplex survives, and no other compound. An interesting instance of the word occurs in P Par 477® (c. B.C. 153) (= Selections, p. 22) οἱ παρὰ σὲ θεοὶ. . . ὅτι ἐνβέβληκαν ὑμᾶς εἰς ὕλην μεγάλην Kal od δυνάμεθα ἀποθανεῖν, “your gods (are false) because they have cast us into a great forest, where we may possibly die.” As a parallel to the Pauline usage in 1 Cor 15% may be noted the touching letter P Giss I. 179 (time of Hadrian), where a slave writes to her absent master, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθ᾽ ἡμέραν. The use of the present tense justifies one more…
Read the full entry →ἀποθνήσκω (apothnēskō) — to die.
ἀποθνήσκω,
future -θᾰνοῦμαι, Ionic dialect -θανέομαι or -εῦμαι[Refs 5th c.BC+] —strengthened for θνῄσκω, die, [Refs 8th c.BC+]; in Comedy texts and Prose the usual form of the present; σεῦ ἀποτεθνηῶτος[Refs 8th c.BC+]; νόσῳ[Refs 5th c.BC+]; to be ready to die, of laughter, etc., [Refs 5th c.BC+]
II. serving as passive of ἀποκτείνω, to be put to death, slain, ὑπό τινος[Refs 5th c.BC+]; especially by judicial sentence, ἀποθανεῖν ὑπὸ τῆς πόλεως[Refs 5th c.BC+]
III. renounce, νόμῳ[NT]
ἀποθνῄσκω
apothnesko
from 575 and 2348; to die off (literally or figuratively):--be dead,
death, die, lie a-dying, be slain (X with).
see GREEK for 575
see GREEK for 2348
ἀποθνῄσκω
v.
I am dying, am about to die
ἀποθνῄσκω apothnēskō 111x
to die, Mt. 8:32; to decay, rot, as seeds, Jn. 12:24; 1 Cor. 15:36; to wither, become dry, as a tree, Jude 12; met. to die the death of final condemnation and misery, Jn. 6:50; 8:21, 24; to die to a thing by renunciation or utter separation, Rom. 6:2; 1 Cor. 15:31; Gal. 2;19; Col. 3:3
ἀποθνήσκω to die off, die, Hom., attic:— to be ready to die of laughter, Ar.
serving as Pass. of ἀποκτείνω, to be put to death, to be slain, ὑπό τινος Hdt., Plat.
Verb-2AAP-NPN — Verb · second aorist · active · participle · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
V-2AAP-NPN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Neuter
111 occurrences in the New Testament, rendered 33 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 112 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 273 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.
ἐκεῖ μὲν γάρ φησιν „ἀπὸ παντὸς φάγῃ“, ἐνταῦθα δὲ „οὐ φάγεσθε“ καὶ „ᾗ δ’ ἂν ἡμέρᾳ φάγητε“, οὐχὶ φάγῃς, καὶ „ἀποθανεῖσθε“, οὐχὶ ἀποθανῇ.
τούτων Ἀράνης μὲν υἱὸν καταλιπὼν Λῶτον καὶ Σάρραν καὶ Μελχὰν θυγατέρας ἐν Χαλδαίοις ἀπέθανεν ἐν πόλει Οὐρῆ λεγομένῃ τῶν Χαλδαίων, καὶ τάφος αὐτοῦ μέχρι νῦν δείκνυται.
ὄρνεον γάρ ἐστιν, ὃ προσονομάζεται φοῖνιξ: τοῦτο μονογενὲς ὑπάρχον ζῇ ἔτη πεντακόσια, γενόμενόν τε ἤδη πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν αὐτό, σηκὸν ἑαυτῷ ποιεῖ ἐκ λιβάνου καὶ σμύρνης καὶ τῶν λοιπῶν ἀρωμάτων, εἰς ὃν πληρωθέντος τοῦ χρόνου εἰσέρχεται καὶ…
λυτον … ὀνόματι τῆς ἐπιτροπῆς ἃ μὲν διηρπακέναι προφάσει περιλύσεως δανείων τῶν τοῦ ἀποθανόντος πατρὸς αὐτῆς, ἃ δὲ καὶ πεπρακέναι Ἀπίαι τῆι ἀντιδίκωι ὑποβλήτωι οὔσηι αὐτοῦ, καὶ ἐκ
α τρισχιλίων καὶ ἄλλαι ἐπʼ οἴνωι πεντακισχιλίαι . ἰδὼν αὐτὴν ψευδομένην ᾔτησε τὴν τοῦ ἀποθανόντος ἀνδρὸς αὐτῆς Πασίωνος ἐφημερίδα ἣν πολλάκις ἐπέφερεν αὐτὸς ὄντων παντὸς λόγου γραπτῶν ἀριθμῷ
ἀπρόσκοπον. παρακαλῶ σε, κύριε, ἐάν σοι δόξῃ, καὶ πέμψαι ἐφʼ ἡμᾶς, εἰ δὲ μή, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθʼ ἡμέραν. ὤφελον εἰ ἐδυνάμεθα πετᾶσθαι καὶ ἐλθεῖν καὶ προσκυνῆσαί
The Greek word ἐκριζόω means to root out or uproot. It is a compound of the prefix ἐκ and the root ῥίζα, referring to the act of pulling something up by its roots. This term appears in the New Testament in passages like Matthew 13:29 and Jude 12, indicating a strong sense of eradication.
ἐκ-ριζόω, -@: 1 aor. ἐξερίζωσα ; Pass., 1 aor. ἐξεριζώθην; 1 fut. ἐκριζωθήσομαι; to root out, pluck up by the roots: τί, Mt. xiii. 29; xv. 13; Lk. xvii. 6; Jude12. (Jer. i. 10; Zeph. ii. 4; Sir. 111. 9; [Sap. iv.4]; 1 Mace. v. 51 [Alex.]; 2 Mace. xii. 7; [Sibyll. frag. 2, 21; al.]; Geopon.)
ἐκριζόω. For this late word cf. Sy/7 890! (ii/A.D.) ἀλλὰ ἐκρειζωθήσετ(αι) wavyeve[t. For the formation of the compound cf. ἐκτοπίζω {transitive in 2 Macc 8!*) in P Tor I, 111: 80 (B.c. 117-6) ot δ᾽ ἐκτοπίσαντες οὐκ ἀπήντησαν. MGr
ἐκριζόω (ekrizoō) — to uproot.
ἐκρῑζ-όω,
root out, [LXX+5th c.BC+]:—passive, [LXX+2nd c.AD+]
ἐκριζόω
ekrizoo
from 1537 and 4492; to uproot:--pluck up by the root, root up.
see GREEK for 1537
see GREEK for 4492
ἐκριζόω
v.
I root out, root up
ἐκριζόω fut. ώσω to root out, NTest.
Verb-APP-NPN — Verb · aorist · passive · participle · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
V-APP-NPN Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Neuter
4 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 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
αὔξησιν καρποῦ, τὰ μὲν καταπατηθέντα καὶ πηλοπατηθέντα ὥστε ἀφανῆ γενέσθαι, τά δὲ παρωθέντα καὶ ἐκριζωθέντα … πρὸς ἀχρήστων εἴδησιν. καὶ ταῦτα οὕτως θεωρήσας, ἐπηρώτησα τὴν αἰτίαν διʼ ἣν ἐπὶ