Luke 1:52 — Word Study
N1904καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
BSAHe has brought downkathaireō▸ [taken away from power, removed] rulersdunastēs [mighty kings, those in authority] fromapo thronesthronos [seats of power, positions of rule] andkai exaltedhupsoō▸ [lifted up, elevated] [the] humble;tapeinos [lowly, those of low degree, oppressed]
| Greek | English | Parsing |
|---|---|---|
| καθεῖλεν | He has brought down | Verb, second aorist, active |
| δυνάστας | rulers | Noun, accusative, plural |
| ἀπὸ | from | Preposition |
| θρόνων | thrones | Noun, genitive, plural |
| καὶ | and | Conjunction |
| ὕψωσεν | exalted | Verb, aorist, active |
| ταπεινούς· | [the] humble; | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He has brought down rulers from their thrones, but has exalted the humble. |
| KJV | He hath put down the mighty from their seats, and exalted them of low degree. |
| ASV | He hath put down princes from their thrones, And hath exalted them of low degree. |
| YLT | He brought down the mighty from thrones, And He exalted the lowly, |
| WEB | He has put down princes from their thrones, and has exalted the lowly. |
| BBE | He has put down kings from their seats, lifting up on high the men of low degree. |
Where they part company is ὕψωσεν and ταπεινούς· — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, illustrating a contrast between God's actions.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbκαθαιρέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Luke 1:52
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 — Mary's Song of Praisegenerated
Luke 1:52 is part of the Magnificat, where Mary celebrates God's intervention in history. She highlights how God has acted powerfully to reverse the fortunes of the proud and the humble. This theme resonates throughout Scripture, showing God's concern for the marginalized and oppressed, as seen in 1 Samuel 2:4-6 and Job 5:11-13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 18:14 | I tell you, this man, rather than the Pharisee, went home justified. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” |
| 2 | 1 Samuel 2:4–6 | The bows of the mighty are broken, but the feeble are equipped with strength. |
| 3 | Job 5:11–13 | He sets the lowly on high, so that mourners are lifted to safety. |
| 4 | Job 34:24–28 | He shatters the mighty without inquiry and sets up others in their place. |
| 5 | Psalm 107:40–41 | He pours out contempt on the nobles and makes them wander in a trackless wasteland. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — καθεῖλεν, kathaireōgenerated
The verb καθαιρέω means to bring down or take away from power. It is a second aorist active indicative verb, indicating a completed action performed by the subject, which in this case is God.
In this context, it refers specifically to the act of removing rulers from their thrones, symbolizing a divine reversal of worldly power dynamics. This verb is often used in the New Testament to describe the removal of authority or the destruction of strongholds.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He has brought down rulers from their thrones, but has exalted the humble.' This is consistent across several translations, including the KJV and ASV, which also emphasize the act of bringing down the mighty.
However, there are variations in how the translations express the word ὕψωσεν. While most translations use 'exalted,' some, like the NETB, opt for 'lifted up.' Similarly, ταπεινούς· is rendered as 'low degree' in some versions while others use 'lowly' or 'humble.'
Sentence Structuregenerated
The main verb in this verse is καθεῖλεν, He has brought down, which governs the entire structure. The verse consists of two main clauses joined by the conjunction καὶ, indicating a contrast between the actions of bringing down and exalting.
The first clause describes the action of removing rulers, while the second clause, beginning with ὕψωσεν, has exalted, describes the uplifting of the humble. Each clause contains an object that specifies who is affected by these actions.
Septuagint Backgroundgenerated
καθαιρέω is used in the Septuagint to translate Hebrew words that convey the idea of coming down or being brought low, such as יָרַד (H3381) meaning 'to go down.' This connection emphasizes the continuity of God's actions across both Testaments.
In the context of the LXX, the term often relates to divine judgment or intervention, reinforcing the theme of God's sovereignty over earthly powers.
In plain words — the whole versegenerated
Luke 1:52 shows that God has brought down powerful rulers from their positions of authority and has lifted up the humble. This reflects God's concern for justice and His ability to change the fortunes of people, as seen throughout the Bible.
Frequently Asked Questionsgenerated
This indicates that God has the power to remove those in authority and change the course of history, often favoring the humble and oppressed.
The humble are exalted because they are often overlooked or marginalized, and God values their faith and reliance on Him over worldly power.
This verse connects with themes of divine justice and reversal found throughout Scripture, such as in 1 Samuel 2:4-6 and Job 5:11-13.
The Magnificat is significant as it expresses Mary’s deep faith and understanding of God's work in the world, highlighting His mercy and justice.
Reflection Questionsgenerated
- In what ways have I seen God lift up the humble in my own life?
- How can I actively support those who are marginalized or oppressed in my community?
- What does this verse teach me about the nature of power and authority?
- How can I embody humility in my daily interactions with others?
The early church on this verse — how the Fathers read it
Tertullian references this verse to argue against the notion that wealth and power are signs of God's favor, emphasizing God's reversal of worldly values.
I think that we have already, in another passage, sufficiently shown that the glory of riches is condemned by our God, "who putteth down the mighty from their throne, and exalts the poor from the dunghill." From Him, therefore,Early Church Fathers on Luke 1 →
Down in hell, however, it was said concerning them: "They have Moses and the prophets; let them hear them!"-event hose who did not believe them or at least did not sincerely believe that after death there were punishments for the arrogance…Early Church Fathers on Luke 1 →
But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan-not his own either,Early Church Fathers on Luke 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 1:52 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe hath put down the mighty from their seats,.... As mighty kings and emperors from their thrones, as he often does, in the course of his providence; setting up one, and putting down another: or the
Read John Gill on Luke 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he that is mighty hath done to me great things; and holy is his name. For he that is mighty hath done to me great things ... Verse 50. And his mercy is on them that fear him from generation to generation. Verse 51.
Read Robert Jamieson on Luke 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments52 He hath put down the mighty from their seats, and exalted them of low degree. Ver. 52. He hath put down the mighty] As he did Bajazet, the proud Turk, and set up Tamerlane, a Scythian shepherd; who said that he was sent from heaven to punish Bajazet’ s rashness, and to teach him that the proud are hated of God, whose promise is to pluck down the mighty, and raise up the lowly.
Read John Trapp on Luke 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(52) The mighty.—The word (that from which we get our English “dynasty”) is applied to the eunuch “of great authority” under Candace, in Acts 8:27, and is used as a divine name in “the blessed and only Potentate” of 1 Timothy 6:15. Here it is used generally of all human rulers. From their seats.—Better, their thrones, as the word is for the most part translated. (Comp. Matthew 19:28, and in this very chapter, Luke 1:32.) Of low degree.—The adjective is that from which the noun translated “low estate,” in Luke 1:48, had been formed.
Read Charles John Ellicott on Luke 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 52. He hath put down the mighty from their seats] Or, He hath taken down potentates from their thrones. This probably alludes to the removal of Saul from the throne of Israel, and the establishment of the kingdom in the person and family of David. And as Mary spoke prophetically, this saying may also allude to the destruction of the kingdom of Satan and his allies, and the final prevalence of the kingdom of Christ.
Read AdamClarke on Luke 1 →CambridgeThe Cambridge Bible for Schools and Colleges52. He hath put down the mighty from their seats] Rather, He puts down potentates from thrones. The aorists throughout are gnomic, i. e. they do not express single but normal acts. The thought is common throughout the Bible, e. g. Luke 18:14; Daniel 4:30; 1 Samuel 2:6-10; Psalms 113:6-8; 1 Corinthians 1:26-29. The ancients noticed the fact (κύκλοςτῶνἀνθρωπηΐωνἐστὶπρηγμάτων, Hdt. i. 207; “Irus et est subito qui modo Croesus erat,” Ov. Trist. iii. vii. 41) but did not draw the true lessons from it.
Read Cambridge on Luke 1 →Albert Barnes1798–1870Barnes' Notes on the BibleHath put down the mighty - The “mighty” here denotes princes, kings, or conquerors. See Isaiah 14:12-14. Their seats - Their “thrones,” or the places where they sat in pomp and power.
Read Albert Barnes on Luke 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible46-55. The Magnificat, or triumphal hymn of the Blessed Virgin.This hymn has been called the Magnificat, from the first word of the Latin version; the Hymn of Zacharias (68-79) is called the
Read Daniel Denison Whedon on Luke 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
He has brought down rulers from their thrones, but has exalted the humble.
He has put down princes from their thrones, and has exalted the lowly.
He has brought down rulers from their thrones, but has exalted the humble.
He has brought down the mighty from their thrones, and has lifted up those of lowly position;
Tyndale line
He hath put down the mighty from their seats, and exalted them of low degree.
He hath put down princes from their thrones, And hath exalted them of low degree.
He hath put down princes from their thrones, And hath exalted them of low degree.
He hath put down the mighty from their seats, and exalted them of low degree.
Hee hath put downe the mighty from their seates, and exalted them of lowe degree.
Strictly literal
He has put down rulers from thrones, and exalted the lowly.
He brought down the mighty from thrones, And He exalted the lowly,
He brought down the mighty from thrones, || And He exalted the lowly,
He has thrown down princes from their thrones and he has raised up those of low condition.
From the Latin
He hath put down the mighty from their seat, and hath exalted the humble.
Simplified
He tears the powerful down from their thrones, and elevates those who are humble.
He has put down kings from their seats, lifting up on high the men of low degree.
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.
Deposuit potentes de sede,/ et exaltavit humiles./
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܣܚܦ ܬܩܝܦܐ ܡܢ ܟܘܪܣܘܬܐ ܘܐܪܝܡ ܡܟܝܟܐ
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.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
The standard critical text of the New Testament.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
The previous edition, still widely cited.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
The Society of Biblical Literature edition, freely licensed.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
The edition that turned scholarship toward the earliest manuscripts.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
An independent critical text built from the oldest witnesses then known.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
A recent critical edition following documentary evidence closely.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
The reading of the majority of surviving manuscripts.
καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 1:52
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 καθαιρέω (kathaireo) is built from the prefix καθ- and the root αἱρέω, meaning to take down or demolish. It encompasses a range of meanings including to remove, destroy, or refute, with specific references in the New Testament to the removal of bodies after crucifixion (Mark 15:36, 46; Luke 23:53; Acts 13:29) and to the destruction of strongholds (2 Corinthians 10:5).
καθ-αιρέω, -ῶ,
[in LXX for נתץ, פּרץ, ירד, etc.;]
to take down: c. acc. pers. (the technical term for removal after crucifixion, Field, Notes, 44), Mk 15:36, 46, Lk 23:53, Ac 13:29.
to put down by force, pull down, destroy: ἀποθήκας, Lk 12:18 (opp. to οἰκοδομεῖν); δυνάστας, Lk 1:52; ἔθνη, Ac 13:19; pass., Ac 19:27 (diminished, Field, Notes, 129 f.); fig., to refute: λογισμούς, II Co 10:5.†
καθ-αιρέω, -@; fut. καθελῶ (Lk. xii. 18 [see ἀφαιρέω, init.]); 2 aor. καθεῖλον, (fr. obsol. ἕλω) ; pres. pass. καθαιροῦμαι ἔτ. Hom. down; Sept. for Ὑ ὙΠ, to cause to go down; 017, ΚΠ), 7135 1. to take down: without the notion of violence, τινά, to detach from the cross one crucified, Mk. xv. 36, 46; Lk. xxiii. 53, (Polyb. 1, 86, 6; Philo in Flace. § 10); τινὰ ἀπὸ τοῦ ξύλου, Acts xiii. 29 (Sept. Josh. viii. 29; x. 27); with the use of force, to throw down, cast down: τινὰ ἀπὸ θρόνου, LK. i. 52. 2. to pull down, demolish: τὰς ἀποθήκας, Opp. to οἰκοδομεῖν, Lk. xii. 18; λογισμούς, the (subtle) reasonings (of opponents) likened to fortresses, i. q. to refute, 2 Co. x. 4 (5); to destroy, ἔθνη, Acts xiii. 19 (Jer. xxiv. 6; Thue. 1, 4; Ael. v. h. 2, 35); τὴν μεγαλειότητά τινος, Acts xix. 27, where if preference is given (with LT Tr WH) to the reading τῆς μεγαλειότητος αὐτῆς, it must be taken as…
Read the full entry →καθαιρέω is used apparently in the full sense of “ pull down,” ‘‘demolish,”’ in P Petr I. 26° (B.c. 241) καθειρηκότος τὰς στέγας, and 7d. III. 46(1)15 χρεμάτισον Διονυσίωι ᾿Απολλωνίου τ[ῶ]ι ἐξειληφότει (corr. --ότι) τὴν βασιλεικὴν (corr. -τἰκὴν) κατάλυσιν προυπαρχοῦσαν ἐν ΤΠτολεμαίδει (corr. --ἰδι) καθελεῖν διὰ τὸ πεπονηκέναι, “pay Dionysios, son of Apollonios, who has contracted to take down the Royal quarters previously existing at Ptolemais, owing to their dilapidation”’ (Edd.). A somewhat weaker meaning is found in P Amh II. 54° (B.c. 112) οἶκος καθειρημένος ἧς of τῦχοι (1. οἴκου καθῃρημένου οὗ οἱ τοῖχοι) περίεισιν καὶ εἴσοδος καὶ ἔξοδος, “ἐᾷ dismantled house of which the walls are standing and the entrance and the exit’: cf. P Tor I. 1-1 (B.c. 117), P Leid ΜῈ (ii/B.c.). See Field Votes, p. 129, on the translation of Ac 1927, and cf. further Aristeas 263 © θεὸς τοὺς ὑπερηφάνους…
Read the full entry →καθαιρέω (kathaireō) — to take down.
καθαιρ-έω,
Ionic dialect κατ-, Aeolic dialect κατάγρημι, which see: future -ήσω[Refs 8th c.BC+]: future [Refs 1st c.AD+]aorist 2 καθεῖλον, infinitive καθελεῖν: aorist 1 καθεῖλα [LXX]: Ionic dialect perfect participle passive καταραιρημένος [Refs 5th c.BC+]:—take down, καθείλομεν ἱστία [Refs 8th c.BC+]; κ. ἄχθος take it down, i.e. off one's shoulders, [Refs 5th c.BC+]; κ. τῶν ἐκ τῆς στοᾶς ὅπλων some of them, [Refs 5th c.BC+]; κ. τινά, from the cross, [Refs 2nd c.BC+] —middle, κατελέσθαι τὰ τόξα take down one's bow, [Refs 5th c.BC+]
2. put down, close the eyes of the dead, ὄσσε καθαιρήσουσι θανόντι περ [Refs 8th c.BC+]
καθαιρέω
kathaireo
from 2596 and 138 (including its alternate); to lower (or with
violence) demolish (literally or figuratively):--cast (pull, put,
take) down, destroy.
see GREEK for 2596
see GREEK for 138
καθαιρέω
v.
I take down, depose, destroy
καθαιρέω kathaireō 9x
take or bring down, Mk. 15:36, 46; Lk. 1:52; 23:53; Acts 13:29; tear down, destroy, Lk. 12:18; Acts 13:19; 19:27; 2 Cor. 10:4*
καθαιρέω ionic κατ- fut. ήσω fut. 2 καθελῶ aor2 καθεῖλον inf. καθελεῖν Pass., aor1 καθῃρέθην perf. -ῄρημαι to take down, καθείλομεν ἱστία we lowered sail, Od.; κ. ἄχθος to take a load down, i. e. off one's shoulders, Ar.:—Mid., καταιρεῖσθαι τὰ τόξα to take down one's bow, Hdt.
to put down or close the eyes of the dead, Hom.
of sorcerers, to bring down, Lat. caelo deducere, σελήνην Ar., Plat.
κατά με πέδον γᾶς ἕλοι (in tmesi) may earth swallow me! Eur.
to put down by force, destroy, Od., Trag.: simply to kill, slay, Eur.
in a milder sense, to put down, reduce, Hdt., Dem., etc.: to depose, dethrone, Hdt.; κ. τὸ λῃστικόν to remove it utterly, Thuc.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
8 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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.
ὁ μὲν οὖν ἄφρων φύλαξ καὶ ταμίας ἂν γένοιτο τῆς ἡδονῆς, χαίρει γὰρ αὐτῇ, ὁ δὲ σπουδαῖος ἐχθρός, καραδοκῶν ὅτε ἐπιθέμενος ἰσχύσει καθελεῖν αὐτὴν εἰσάπαν.
Βάρακος δὲ στρατεύσας ἐπʼ Ἄσωρον Ἰοαβινόν τε ὑπαντιάσαντα κτείνει καὶ τοῦ στρατηγοῦ πεσόντος καθελὼν εἰς ἔδαφος τὴν πόλιν στρατηγεῖ τῶν Ἰσραηλιτῶν ἐπʼ ἔτη τεσσαράκοντα.
πέρας γέ τοι πάλιν λέγει: Ἰδού, οἱ καθελόντες τὸν ναὸν τοῦτον αὐτοὶ αὐτὸν οἰκοδομήσουσιν.
ἀποδιεσταλμένου ἑκάστωι τοῦ αἱροῦντος πηχισμοῦ, νυνὶ δὲ βουλόμενος ἐν τοῖς ἐπιβεβληκόσι μοι μέρεσι τεῖχος καθελεῖν καὶ ἀνοικοδομῆσαι, ὑποπτευόμενος δὲ μή ποτε παραστήσας ἐγὼ τὰ πρὸς τὸ πρᾶγμα διακωλυθῶ, ἀξιῶ
Σαβῖνος. εἰ μέντοι γε οἰκονομεῖν ἐνοχλεῖ ὑμῖν Σαβῖνος περὶ τῆς οἰκίας ὡς μέλλων αὐτὴν καθελεῖν δηλονότι προνόησον τὴν θω … τε ὑπὸ Πειτεοῦ. ἀλλὰ γύμνασον ὅπως τὴν ἀπέναντι· ἤκουσα
καταβοήσαντι καὶ γράφεται αὐτῷ ὁ καταβοηθεὶς συνγραφὴν ἀποστασίου. … ἐὰν δὲ ὁ ἡσσηθεὶς βούληται καθελεῖν τὴν οἰκίαν ἣν αὐτὸς ᾠκοδόμησε ἐν τῷ οἰκοπέδῳ καὶ ἀπενέγκασθαι τὰ οἰκοδομηθέντα, ἐπιχωρεῖται αὐτῷ
δυνάστης is built from the root δύναμαι, meaning to be powerful. It refers to a ruler, potentate, or person of great authority, appearing in contexts related to both human officials and divine figures, such as God and Zeus. Notably, it is used in Luke 1:52 and 1 Timothy 6:15. The term can also denote a high-ranking official, as seen in Acts 8:27.
δυνάστης, -ov, ὁ, (δύναμαι) : fr. [Soph. and] Hat. on; powerful ; 1. a prince, potentate: Lk. i. 52; used of God (Sir. xlvi. 5; 2 Mace. xv. 3, 23, ete.; of Zeus, Soph. Ant. 608), 1 Tim. vi. 15. 2. a courtier, high officer, royal minister: Acts viii. 27 [A. V. (a eunuch) of great authority; but see Meyer ad loc.], (δυνάσται Φαραώ, Gen. ΤΣ
δυνάστης. In OG/S 573% (1[Δ.0..} the title of δυνάστης is applied to the son of Archelaus who succeeded his father in the government of Cilicia without the title of King. It describes the chief of a Thracian clan in Sy// 31.555 (8.6. 118) συνεπελθόντος μετ᾽ αὐτῶν Τίπα τοῦ τῶν Μαίδων δυνάστου μετ᾽ ὄχλίου πἸλείονος. The Commagene rescript, OG/S 383° (middle of i/B.c.) has ὅστις te ἂν βασιλεὺς ἢ δυνάστης ἐν μακρῶι χρόνωι ταύτην ἀρχὴν παραλάβῃ, and τό. 44182 (p.c. 81) αἵδε ἀπεδέξαντο τῶν πόλεων καὶ βασιλέζων] καὶ δυναστῶν τήν τε ἀσυλίαν τοῦ ἱεροῦ καὶ τὸϊν] ἀγῶνα τὸν τιθέμενον κατὰ πενταετηρίδα ᾿Εἰκάτηι Σωτείραι ᾿Εἰπιφανεῖ κτλ. For δυναστεύω see the Canopic decree, OG/S 56 (B.C. 237) τήν TE χώραν ἐν εἰρήνηι διατετήρηκεν προπολεμῶν ὑπὲρ αὐτῆς πρὸς πολλὰ ἔθνη καὶ τοὺς ἐν αὐτοῖς δυναστεύοντας, and for δυναστεία, BGU II. 4287 (ii/A.p.). This last word is applied to the Divine sovranty in…
Read the full entry →δυνάστης (dunastēs) — ruler.
δῠνάστ-ης, ου, ὁ,
lord, master, ruler, of Zeus, [Refs 5th c.BC+]; ἄνδρες δ. the chief men in a state, [Refs 5th c.BC+]; petty chief, princelet, [Refs 5th c.BC+]; λαμπροὶ δυνάσται, of the stars, [Refs 4th c.BC+]
δυνάστης
dunastes
from 1410; a ruler or officer:--of great authority, mighty, potentate.
see GREEK for 1410
δυνάστης, ου, ὁ
n.m.
a ruler, potentate
δυνάστης dynastēs 3x
a potentate, sovereign; prince, Lk. 1:52; 1 Tim. 6:15; a person of rank and authority, Acts 8:27*
δυνάστης δυ^νάστης, ου, ndu^nast hs_ou stem_acc masc ndu^na^t hs_ou stem_acc masc poetic Aesch. δύναμαι a lord, master, ruler, of Zeus, Soph.; οἱ δ., Lat. optimates, Hdt.: in Aesch., the stars are λαμπροὶ δυνάσται.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
→ (Appointed and removed by God)
→ See GOVERNMENT, GOD IN
→ Chastised Da 4
→ See NATION
→ Monarchical
See KINGS
→ Patriarchal Ge 27:29,37
→ INSTANCES OF
Nimrod Ge 10:8-10
Abraham Ge 14:13-24; 17:6; 21:21-32
Melchizedek Ge 14:18
Isaac Ge 26:26-31
Judah Ge 38:24
Heads of families Ex 6:14
Ishmael Ge 17:20
Esau, and the dukes of Edom Ge 36
Theocratic
See GOVERNMENT
3 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 3 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
ἦσαν δὲ οὗτοι Βερζελαῖος ὁ Γαλαδίτης καὶ Σειφὰρ ὁ τῆς Ἀμμανίτιδος δυνάστῃς καὶ Μάχειρος ὁ τῆς Γαλαδίτιδος χώρας πρῶτος.
δυναμένου ἐπὶ τῶν τόπων, καὶ οὐ δυνήσομαι πρὸς αὐτὸν ἐπὶ τοιούτοις δικασταῖς, ἐπεὶ πολὺ δυνάστης ἐστίν. ἵνʼ εἰδῇς τὴν τοῦ Ἥρωνος αὐθαδίαν Παυλῖνός τις υἱὸς γυμνασιάρχου ἐνέτυχεν Εὐδώρῳ τῷ
τὴν κα… ἐπεὶ οὖν καὶ ἐκ τῶν ἀρχαίων αὐτοῦ βιαίων … … … τερον δυνάστης ἐγένετο διὰ τὸ ἀξίωμα τῆς ἀρχῆς … … εις ἐκφοβῶν μέχρι δεῦρο τοῦ ὑπάρχοντος
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 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 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The Greek word θρόνος (transliterated as thronos) means 'throne' or 'seat' and is derived from the verb meaning 'to sit.' It encompasses a range of meanings from a literal chair or seat of authority to metaphorical uses representing power, such as God's sovereignty or kingly rule. In the New Testament, it appears in contexts referring to divine authority, Christ's reign, and even the thrones of angels.
θρόνος, -ου, ὁ
[in LXX chiefly for כִּסֵּא, Ex 11:5, al.;]
in Hom., a seat, chair. Later, a throne, chair of state, seat of authority; of kings: metaph., of God, Mt 5:34, Ac 7:49(LXX), Re 1:4, al.; by meton., for kingly power, sovereignty, Lk 1:32, 52, Ac 2:30; for an angelic hierarchy, Col 1:16; of Christ, Mt 19:28, Re 3:21, al.; of Satan, Re…
Read the full entry →θρόνος, του, ὁ, (OPA to sit; ef. Curtius § 316), [fr. Hom. down], Sept. for 8D3, a throne, seat, i.e. a chair of state having a footstool ; assigned in the N. T. to kings, hence by meton. for kingly power, royalty: Lk. i. 32,52; Acts ii. 30. metaph. to God, the governor of the world: Mt. ν. 34; xxiii. 22; Acts vii. 49 (Is. Ixvi.1); Rev. i. 4; iii. 21; iv. 2-6, 9, 10, ete.; Heb. iv. 16; viii. 1; xii. 2, to the Messiah, the partner and assistant in the divine administration: Mt. xix. 28; xxv. 31; Rev. iii. 21; xx. 11; xxii. 3; hence the divine power belonging to Christ, Heb. i. 8. to judges, i. q. tribunal or bench (Plut. mor. p- 807 b.): Mt. xix. 28; Lk. xxii. 30; Rev. xx. 4. to elders: Rev.iv.4; xi. 16. toSatan: Rev. ii. 13; ef. Bleek ad loc. to the beast (concerning which see θηρίον) : Rev. xvi. 10. θρόνος is used by meton. of one who holds dominion or exercises authority ; thus in…
Read the full entry →θρόνος. For this word, which in the NT, and notably in the Apocalypse, is always an official seat or chair of state, we may compare OG/S 383” (rescript of Commagene — mid. i/B.c.) ἐγὼ πατρώιαν [ἀ]ρχὴν [π]αρ[αλ]α[ β]ὼν βασιλείαν [μ]ὲν ἐμο[ἴ]ς ὑπήκοον θρόνοις, 7d. 4? πρὸς οὐρανίους Διὸς ᾿Ωρομάσδου θρόνους, and Preisigke 9827 (B.C. 4) ὑπὲρ Αὐτοκράτορος Καίσαρος θεοῦ υἱοῦ Σεβαστοῦ . . . τίδ]ν θρόνον καὶ τὸν βωμὸν ἀνέθηκε, 23. ττ645 (B.C. 181-..5) ὑπὲρ βασιλἕως Πτολεμαίο(υ) καὶ βασιλίσσης Κλεοπάτρας . . - τὸ Πτολεμαῖον καὶ τὸν θρόνον Ἕ!ρμεῖ Ἡρακλεῖ. In connexion with the above it may be noticed that Deissmann (1.4.2, | 2 τ = J 2 Ἄ. « ΄ Prete gon (nev) 200) where an inser. on a temple-pillar | Ρ- 280 n.2) from personal observation thinks that ὃ θρόνος is dated—éml Διδύμου ἱερέως θρησκεύοντος. Boisacq (Ρ. 340) τοῦ Σατανᾶ (Rev 213) at Pergamum can only have been the altar of Zeus, which there…
Read the full entry →θρόνος (thronos) — throne.
θρόνος, ὁ,
seat, chair, [Refs 8th c.BC+]
2. throne, chair of state, θ. βασιλήϊος [Refs 5th c.BC+]; king's estate or dignity, σκῆπτρα καὶ θρόνους [Refs 5th c.BC+]; in the Prytaneum, τῷ [Ἀπόλλωνι] θ. ἐξελεῖν [Refs]
3. oracular seat of Apollo, [Refs 5th c.BC+]; μαντικοὶ θ. [Refs 4th c.BC+]
4. chair of a teacher, [Refs 5th c.BC+]
5. judge's bench, [Refs 1st c.AD+]
6. Astrology texts,= ὕψωμα, [Refs]
6. b favourable combination of planetary positions, [Refs 2nd c.AD+]
II. a kind of bread, [Refs 3rd c.BC+]
III. name of a lozenge, [Refs 7th c.AD+]
θρόνος
thronos
from thrao (to sit); a stately seat ("throne"); by implication, power
or (concretely) a potentate:--seat, throne.
θρόνος, ου, ὁ
n.m.
a throne, seat
θρόνος θρόνος, ὁ, *θράω a seat, chair, Hom.: a throne, chair of state, Hdt., attic:—in pl. also, the throne, i. e. the king's estate or dignity, Soph.
the oracular seat of Apollo or the Pythia, Aesch., etc.
the chair of a teacher, Lat. cathedra, Plat.
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
64 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 62 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 59 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.
πάλιν γε μὴν Αἴγυπτον ἀφηνιάσασαν, ἡνίκα τὸν ἀντίθεον ἀπεσέμνυνε νοῦν τὰ παράσημα τῆς βασιλείας ἀναδοῦσα αὐτῷ, τὸν θρόνον, τὸ σκῆπτρον, τὸ διάδημα, δέκα πληγαῖς καὶ τιμωρίαις ὁ τῶν ὅλων ἐπίτροπος καὶ κηδεμὼν νουθετεῖ.
τῷ δὲ ἐπιθέματι αὐτῆς ἦσαν πρόστυποι δύο, Χερουβεῖς μὲν αὐτοὺς Ἑβραῖοι καλοῦσι, ζῷα δέ ἐστι πετεινὰ μορφὴν δʼ οὐδενὶ τῶν ὑπʼ ἀνθρώπων ἑωραμένων παραπλήσια, Μωυσῆς δέ φησι τῷ θρόνῳ τοῦ θεοῦ προστυπεῖς ἑωρακέναι.
λέγει κύριος: Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου: ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς καταπαύσεώς μου;
1 λόγος δραχμῶν υ. ἱερεῦσι δραχμαὶ ξ, Νείλῳ δραχμαὶ κ, θρόνῳ δραχμαὶ κ, ἱπποκόμοις δραχμαὶ … , κήρυκι … ξυστάρχῃ … Ὡρείωνι … Σεουήρῳ
αὐτοῦ πατρὸς ὑμῶν κατεστάθην ἐγὼ κατὰ πρόσταγμα τοῦ κυρίου μου Ἰσιδώρου τοῦ διακοσμήσαντος τὸν θρόνον τῆς ἡγεμονίας τῆς αὐτῆς Ἀλεξανδρίας ἐπίτροπος τῇ παιδὶ ἀκολούθως τοῖς περὶ τούτου γενομένοις ὑπομνήμασι
καὶ ειτα … ν κοῦφον καὶ … δρον καὶ τοῦ κύκλου δερματίνου αὐτοῦ, καὶ θρόνος εἷς , καὶ φρινειν καὶ γλωσσοκομεῖον ἓν ξύλινα, καὶ ἑπτὰ κειπλαρια· ὧν ἓν καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ὑψόω (hupsoo) means to lift up or elevate, both literally and metaphorically. It appears in various contexts in the New Testament, such as in John 3:14 and Matthew 11:23, often conveying the idea of exalting or uplifting. The word is derived from ὕψος and is contrasted with ταπεινῶ, meaning to humble.
ὑψόω, -ῶ
(< ὕψος),
[in LXX chiefly for רוּם, also for גָּבַהּ, נָשָׂא, etc. ;]
ὑψόω, “lift,” “raise up”: P Leid W*! (ji/iii a.p.) (=IIp. 115) κατὰ πρόσθεσιν τῶν φωτῶν ὑψωθέντων, 7).xi 49 (= p. 123) τοῦ δὲ φανέντος ἐκύρτανεν ἡ γῆ καὶ ὑψώθη πολλοι (2. πολλοῦ), “᾿ hoc autem (dracone) apparente curvavit se terra et elevata est multum”’ (Ed.).
ὑψόω (hupsoō) — to lift up.
ὑψόω,
lift high, raise up, [Refs 6th c.AD+]:—middle, τάφον ὑψώσαντο [Refs 7th c.BC+]:—passive, μάκελλος ἐκ θεμελίων ὑψοῦτο [Refs 1st c.BC+]
II. metaphorically, elevate, exalt, opposed to ταπεινόω, [LXX+2nd c.BC+]; πονοῦντα τὸν ἴδιον ὑψῶσαι βίον [[Refs 4th c.BC+]:—passive, to be exalted, μὴ ὑψωθῇς τῇ καρδίᾳ [LXX+1st c.AD+]; ἐκ ποδὸς ὑψεύμενοι, of suddenly exalted persons, [Refs 5th c.BC+]
II.2. represent in the 'grand manner', [Refs 3rd c.AD+]
II.3. passive, Astron., of planets, mount to the north of the ecliptic, Theo Sm.p.135 H.
II.4. passive, Astrology texts, of planets, attain exaltation, i.e. maximum appotelesmatic efficacy, [Refs 2nd c.AD+]
ὑψόω
hupsoo
from 5311; to elevate (literally or figuratively):--exalt, lift up.
see GREEK for 5311
ὑψόω
v.
I lift up, exalt
ὑψόω ὕψος to lift high, raise up, Batr., Anth.: Mid. to raise for oneself, Anth.
metaph. to elevate, exalt, NTest.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
20 occurrences in the New Testament, rendered 14 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 20 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 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ διήμαρτον, ἀλλ’ „οἶδα, τέκνον, οἶδα, καὶ οὗτος ἔσται εἰς λαὸν καὶ οὗτος ὑψωθήσεται, ἀλλ’ ὁ ἀδελφὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ ἔσται“ (Gen.
τοῦ ἱερέως· συνέβαλεν εν οὖν αὐτῷ ὁ ἀδελφός σου περὶ τούτου καὶ λίαν αὐτὸ ὕψωσεν, ὥστε τὸν ἱερέα λέγειν, ὅτι οὐκ ἔτι αὐτὸ θεοῖς μέλεται. μετὰ τὸ οὖν
ταπεινός is an adjective meaning lowly or humble, derived from the idea of being low in position or condition. It can refer to physical lowliness or a humble spirit, often used positively in the New Testament, as seen in verses like James 1:9 and Matthew 11:29. The term can also carry a negative connotation of being abject or servile in certain contexts.
ταπεινός, -ή, -όν
[in LXX for שָׁפָל, עָנִי, עָנָי, etc. ;]
low-lying; metaph.,
lowly, of low degree, brought low: Ja 1:9, II Co 7:6 (cf. Si 25:23); οἱ τ., opp. to δυνάσται, Lk 1:52; τ. ταπεινοῖς (neut., R, txt.; masc., R, mg.; v. ICC, in l.), Ro 12:16;
lowly in spirit, humble, in cl. usually in a slighting sense (v. Tr., Syn., § xlii; but v. also Abbott, Essays, 81), in NT in an honourable sense: II Co 10:1; seq. τ. καρδίᾳ, Mt 11:29 (cf. Ps 33 (34):19); opp. to ὑπερήφανος, Ja 4:6, I Pe 5:5 (LXX).†
ταπεινός, -7), -όν, fr. [Pind.], Aeschyl., Hdt. down, Sept. for Ὃν, Ὁ), DEY, etc., low, i.e. a. prop. not rising far from the ground: Ezek. xvii. 24. b. metaph. a. as to condition, lowly, of low degree: with a subst. Jas. i. 9; substantively of ταπεινοί, opp. to δυνάσται, Lk. i. 52; i.g. brought low with grief, depressed, (Sir. xxv. 23), 2 Co. vii. 6. Neut. τὰ ταπεινά, Ro. xii. 16 (on which see συναπάγω, fin.). B. lowly in spirit, humble: opp. to ὑπερήφανος, Jas. iv. 6; 1 Pet. v. ὃ (fr. Prov. iii. 34) ; with τῇ καρδίᾳ added, Mt. xi. 29 (τῷ πνεύματι, Ps. xxxiii. (xxxiv.) 19); in a bad sense, deporting one’s self abjectly, deferring servilely to others, (Xen. mem. 3, 10, 5; Plat. legg. 6 p. 774 c.; often in Isocr.), 2 Co. x. 1. (Cf. reff. 5. v. ταπεινοφροσύνη, fin. ]
ταπεινός. On the verso of P Oxy I. 79 (notification of death—a.p. 181-192) certain moral precepts have been written in a rude
ταπεινός (tapeinos) — lowly.
τᾰπεινός, ή, όν,
low:
1. of Place, low-lying, χώρη [Refs 5th c.BC+]; νῆσος [Refs 1st c.BC+]; ταπεινὰ νέμεσθαι to live in low regions, [Refs 5th c.BC+]; of stature or size, low, ὀστᾶ [Refs 5th c.BC+]; of position in the body, τὰ τ. τοῦ θώρακος [Refs 2nd c.AD+]; of a river, low, opposed to μέγας, [Refs 2nd c.BC+]; of stars, low, i.e. near the horizon, [Refs 2nd c.AD+]; but also, near the earth, [Refs]; of the sun, opposed to ὑψηλός, [Refs 2nd c.AD+]; λοξὸς καὶ τ. [Refs 2nd c.AD+]
2. of persons, humbled, abased in power, pride, etc., [Refs 5th c.BC+]; σὺ δ᾽ οὐδέπω τ. [Refs 5th c.BC+]; submissive, [Refs 5th c.BC+]; αἱ τ. τῶν πόλεων small, poor, weak, [Refs 5th c.BC+]; τ. δύναμις [Refs 4th c.BC+]; of low intelligence, αἱ τῶν ἀσυνέτων καὶ τ. ἀνθρώπων ψυχαί [Refs 2nd…
ταπεινός
tapeinos
of uncertain derivation; depressed, i.e. (figuratively) humiliated (in
circumstances or disposition):--base, cast down, humble, of low degree
(estate), lowly.
ταπεινός, ή, όν
Adj
humble, lowly
ταπεινός tapeinos 8x
low in situation; of condition, humble, poor, mean, depressed, Lk. 1:52; 2 Cor. 7:6; Jas. 1:9; met. of the mind, humble, lowly, modest, Mt. 11:29; Rom. 12:16; 2 Cor. 10:1; Jas. 4:6; 1 Pet. 5:5*
ταπεινός τα^πεινός, ή, όν low:
of Place, lying low, Hdt.; ταπεινὰ νέμεσθαι to live in low regions, Pind.; of stature or size, low, Xen.
of the condition of persons, brought down, humbled, submissive, Hdt., Aesch., etc.: of low rank, lowly, mean, Lat. vilis, Eur., etc.: small, poor, weak, id. Eur., Dem.:—adv., ταπεινῶς πράττειν to be poorly off, Isocr.
of the spirits, humbled, dejected, Thuc., Xen.
in moral sense, partly bad, mean, base, abject, Xen., etc.; partly good, lowly, humble, id. Xen., NTest.
of things, mean, low, poor, τ. σχῆμα mean apparel, Xen.: of style, low, poor, Arist.; adv., ταπεινῶς λέγειν id. Arist.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
8 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 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 36 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.
ὁ μὲν οὖν οὕτως ταπεινὸς Λάμεχ ἔκγονος μέν ἐστι Σήθ, πατὴρ δὲ τοῦ δικαίου Νῶε, ὁ δὲ ἐκείνως ἐκβλάστημα Κάιν.
ἄνδρες σύνεδροι καὶ βασιλεῦ, εἰς δίκην μὲν οὔτʼ αὐτὸς οἶδά τινα τῶν πώποτε εἰς ὑμᾶς κεκλημένων οὕτω παραστάντα οὔτε ὑμᾶς ἔχειν εἰπεῖν ὑπολαμβάνω, ἀλλὰ πᾶς ὁστισδηποτοῦν ἀφῖκται εἰς τὸ συνέδριον τοῦτο κριθησόμενος ταπεινὸς παρίσταται καὶ σχήματι…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
Φοιβάμμωνος ἀπὸ Ἱερέου ἀρουρῶν β 𐅵 δ νομίσματος γ Δαδιανοῦ Πλαῆτος ἀρουρῶν β 𐅵 ταπεινός Βίκτωρ τέκτων ἀρουρῶν γ 𐅵 η ιϛ ξδ νομίσματος γ στο … … Ἀβεσαλῶμ
νομίσματος γ υἱῶν ϫιρ συντελείας ἀρούρης α καὶ πάκτου ἀρούρης α καὶ ὀνόματος α ταπεινός Πὲλ Καεῖτ συντελείας ἀρουρῶν γ δ καὶ πάκτου ἀρουρῶν γ δ καὶ πάκτου κεράτια
𐅷 … … καὶ ὀνόματος α νομίσματος γ … … … νομίσματος γ … ταπεινός … νομίσματος γ … 𐅵 καὶ ὀνόματος α νομίσματος γ … καὶ ὀνόματος α