Luke 12:16 — Word Study
N1904Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
BSAHe spokelegō▸ thende [at that time, next] a parableparabolē [a story with a moral lesson, an illustration] topros themautos saying;legō▸ Of a mananthrōpos certaintis [one] richplousios [wealthy] brought forth abundantlyeuphoreō△▸ [brought forth, plentifully, in large amounts, like a big harvest] theho ground.chōra [land, country]
| Greek | English | Parsing |
|---|---|---|
| Εἶπεν | He spoke | Verb, second aorist, active |
| δὲ | then | Conjunction |
| παραβολὴν | a parable | Noun, accusative, singular |
| πρὸς | to | Preposition |
| αὐτοὺς | them | Personal pronoun, accusative, plural |
| λέγων· | saying; | Verb, present, active |
| ἀνθρώπου | Of a man | Noun, genitive, singular |
| τινὸς | certain | Indefinite pronoun, genitive, singular |
| πλουσίου | rich | Adjective, genitive, singular |
| εὐφόρησεν | brought forth abundantly | Verb, aorist, active |
| ἡ | the | Article, nominative, singular |
| χώρα. | ground. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then He told them a parable: “The ground of a certain rich man produced an abundance. |
| KJV | And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: |
| ASV | And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: |
| YLT | And he spake a simile unto them, saying, 'Of a certain rich man the field brought forth well; |
| WEB | He spoke a parable to them, saying, “The ground of a certain rich man produced abundantly. |
| BBE | And he said to them, in a story, The land of a certain man of great wealth was very fertile: |
Where they part company is παραβολὴν — see How Translations Differ.
The structure consists of a main clause introducing the parable, followed by a noun phrase identifying the subject and a verb phrase describing the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectλέγω
verbειπεν
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Luke 12:16
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 — Teaching on Greedgenerated
Luke 12:16 is part of a broader teaching where Jesus warns against greed, emphasizing that life is not defined by material wealth. This parable illustrates the folly of a rich man who, despite his abundant harvest, fails to recognize the temporary nature of his possessions and the importance of being rich toward God. The surrounding verses remind listeners to be vigilant against greed, as seen in Luke 12:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 26:12–14 | Now Isaac sowed seed in the land, and that very year he reaped a hundredfold. And the LORD blessed him, |
| 2 | Genesis 41:47–49 | During the seven years of abundance, the land brought forth bountifully. |
| 3 | Job 12:6 | The tents of robbers are safe, and those who provoke God are secure— those who carry their god in their hands. |
| 4 | Psalm 73:3–12 | For I envied the arrogant when I saw the prosperity of the wicked. |
| 5 | Hosea 2:8 | For she does not acknowledge that it was I who gave her grain, new wine, and oil, who lavished on her silver and gold— which they crafted for Baal. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — παραβολὴν, parabolēgenerated
The word παραβολὴ (i.e., *parabolē*) refers to a story that conveys a moral lesson through comparison. In this context, it signifies Jesus' method of teaching, where he uses relatable narratives to illustrate deeper truths about life and spirituality.
Parables often juxtapose familiar situations with profound spiritual insights, making them accessible and memorable. This parable, like others, is designed to provoke thought and reflection on one's priorities and relationship with wealth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'Then He told them a parable: “The ground of a certain rich man produced an abundance.”' This is consistent across several translations, including the KJV and ASV, which also use 'brought forth plentifully.'
However, the YLT translates it as 'spake a simile,' introducing a different term for 'parable.' Additionally, the BBE uses 'land' instead of 'ground,' showing slight variations in word choice but maintaining the overall meaning.
Sentence Structuregenerated
The main verb of the verse is Εἶπεν, He spoke, which governs the entire structure. It introduces a parable, with the subject being the rich man's ground, which is described in a participial phrase that indicates the action of producing abundantly.
The sentence is structured with the main clause followed by a noun phrase that identifies the subject, and then a participial phrase that describes the action of the subject. This arrangement emphasizes the action of speaking and the content of the parable.
Septuagint Backgroundgenerated
παραβολὴ appears in the Septuagint as a translation of the Hebrew word מָשָׁל (māšāl), which means 'proverb' or 'parable.' This connection highlights the continuity of using parables as a teaching method in both the Old and New Testaments.
In the Septuagint, parables often serve to convey wisdom and moral lessons, similar to their use in the teachings of Jesus, reinforcing the tradition of storytelling for instruction.
In plain words — the whole versegenerated
Luke 12:16 tells us that Jesus shared a story about a rich man whose land produced a great harvest. This parable teaches that having wealth is not the most important thing in life, and we should be careful not to let greed take over our hearts.
Frequently Asked Questionsgenerated
The main lesson is that one should not be greedy or overly focused on material wealth, as life is more than possessions.
Jesus used parables to convey complex spiritual truths in relatable and memorable ways, making them accessible to His audience.
Being 'rich toward God' means prioritizing spiritual wealth and generosity over material possessions, as emphasized in the surrounding verses.
We can apply this parable by evaluating our own priorities and ensuring that we do not let material wealth dictate our values or actions.
Reflection Questionsgenerated
- In what ways do I see greed influencing my decisions?
- How can I ensure that I am prioritizing spiritual wealth over material possessions?
- What steps can I take to be more generous with what I have?
- How can I remind myself of the temporary nature of material wealth?
The early church on this verse — how the Fathers read it
Several early church Fathers referenced this parable to discuss themes of wealth and morality. Their insights help illuminate the message Jesus conveyed.
Of his land the Lord says in the gospel that it produced plentifully; then wishing to store the fruits he built larger store-houses,Early Church Fathers on Luke 12 →
From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: "Thou fool, this night shall they require thy soul of thee;Early Church Fathers on Luke 12 →
To which subject He also adapted the parable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies.Early Church Fathers on Luke 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 12:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he spake a parable unto them, saying,.... He supposed the following case, and made use of it by way of illustration of what he had said: the ground of a certain rich man brought forth
Read John Gill on Luke 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: And he spake a parable ... The ground of a certain rich man brought forth plentifully: And he
Read Robert Jamieson on Luke 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 16-21. The evangelist lets us know, that these verses contain not a narrative of a matter of fact, but only a representation of something that is too ordinary, by a fictitious story. The scope of it is to justify what our Saviour had said in the verse immediately preceding, that a man’ s life lieth not in the abundance of what he possesseth; for he who hath the greatest possessions may die as soon as he who hath not where to lay down his head, and may be taken away at a time when he is enjoying the fullest satisfactions that he can promise himself, or the creature can afford him. Therefore he acts not like a wise and rational man, that takes care to lay up for himself treasure on…
Read Matthew Poole on Luke 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: Ver. 16. The ground of a certain rich man] Gr. ç ÷ùñá. The country; for he had laid field to field till he was the only landholder thereabouts, and had a country of grain, Isaiah 58:11;
Read John Trapp on Luke 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The ground of a certain rich man, &c.] He had generally what is called good luck in his farm, and this was a remarkably plentiful year.
Read AdamClarke on Luke 12 →CambridgeThe Cambridge Bible for Schools and Colleges16. The ground] Rather, The estate. In this parable (peculiar to St Luke) our Lord evidently referred mentally to the story of Nabal, whose name means ‘Fool’ or ‘Churl’ (1 Samuel 25). Observe that his riches, like those of Nabal, were acquired, not by fraud or oppression, but in the most innocent way. His crime was his greedy and callous selfishness. He cared not for generous use, but for self-admiring acquisition. Being “a fool” his “prosperity destroyed him.” Proverbs 1:32.
Read Cambridge on Luke 12 →Albert Barnes1798–1870Barnes' Notes on the BibleA parable - See the notes at Matthew 13:3. Plentifully - His land was fertile, and produced even beyond his expectations, and beyond what he had provided for.
Read Albert Barnes on Luke 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. The ground—His money then came apparently from no overreaching, but from the blessing of God on the soft he cultivated. But he forgot whence the blessing came.
Read Daniel Denison Whedon on Luke 12 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then He told them a parable: “The ground of a certain rich man produced an abundance.
He spoke a parable to them, saying, “The ground of a certain rich man produced abundantly.
Then He told them a parable: “The ground of a certain rich man produced an abundance.
He then told them a parable: “The land of a certain rich man produced an abundant crop,
Tyndale line
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
And he spoke a parable to them, saying, The ground of a certain rich man brought forth plentifully:
And he put foorth a parable vnto them, saying, The grounde of a certaine riche man brought foorth fruites plenteously.
Strictly literal
And he spoke a parable to them, saying, The land of a certain rich man brought forth abundantly.
And he spake a simile unto them, saying, 'Of a certain rich man the field brought forth well;
And He spoke an allegory to them, saying, “Of a certain rich man the field brought forth well;
Then Jesus told them a parable, saying, “The field of a rich man yielded abundantly,
From the Latin
And he spoke a similitude to them, saying: The land of a certain rich man brought forth plenty of fruits.
Simplified
Then he told them a story as an illustration. “Once there was a rich man who owned land that was very productive.
And he said to them, in a story, The land of a certain man of great wealth was very fertile:
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.
Dixit autem similitudinem ad illos, dicens : Hominis cujusdam divitis uberes fructus ager attulit :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܡܪ ܡܬܠܐ ܠܘܬܗܘܢ ܓܒܪܐ ܚܕ ܥܬܝܪܐ ܐܥܠܬ ܠܗ ܐܪܥܗ ܥܠܠܬܐ ܣܓܝܐܬܐ
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.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
The standard critical text of the New Testament.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
The previous edition, still widely cited.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
The Society of Biblical Literature edition, freely licensed.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
The edition that turned scholarship toward the earliest manuscripts.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
An independent critical text built from the oldest witnesses then known.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
A recent critical edition following documentary evidence closely.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
The reading of the majority of surviving manuscripts.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων· ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.
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 12:16
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.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
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
spok (1Ki 7:33).
See SEA, THE MOLTEN.
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word παραβολή (i.e., *parabolē*) means a placing beside or a comparison. It is often used in the New Testament to refer specifically to parables—fictitious narratives that convey moral or religious lessons, as seen in passages like Matthew 13:3 and Mark 4:2. The term can also denote proverbs or aphorisms, reflecting its broader use in literature.
παραβολή, -ῆς, ἡ
(< παραβάλλω),
[in LXX (cf. McNeile, Mt., 185): Nu 23:7, De 28:37, Ps 43 (44):14, Pr 1:6, Ez 12:22, al. (מָשָׁל), Si 47:17 (חִידָה), al. mutt. in Si, Wi 5:3;]
a placing beside, juxtaposition (Polyb., al.).
a comparing, comparison (Plat., Arist., al.).
παραβολή, -ῆς, ἡ, (παραβάλλω, q. v.), Sept. for own ; 1. a placing of one thing by the side of another, juxtaposition, as of ships in battle, Polyb. 15, 2, 13; Diod. 14, 60. 2. metaph. a comparing, comparison of one thing with another, likeness, similitude, (Plat., Isocr., Polyb., Plut.): univ., Mt. xxiv. 32; Mk. xiii. 28; an example by which a doctrine or precept is illustrated, Mk. iii. 23; Lk. xiv. 7; a thing serving as a figure of something else, Heb. ix. 9; this meaning also very many interpreters give the word in Heb. xi. 19, but see 5 below; spec. a narrative, fictitious but agreeable to the laws and usages of human life, by which either the duties of men or the things of God, particularly the nature and history of God’s kingdom, are figuratively portrayed (cf. B. Ὁ. s. vv. Fable, Parable, (and reff. there ; add Aristot. rhet. 2, 20, 2 sqq. and Cope’s notes) ]: Mt. xiii. 3, 10…
Read the full entry →παραβολή. Our sources throw no special light upon this word which in the NT is found only in the Synoptics = ‘* parable,” “*similitude,” and 67s in Heb (9%, 1119) = ‘‘ figure,” ‘‘ type.” For Heb 11*, where Isaac’s restoration was to Abraham a sort of resurrection, Moffatt (7CC ad 1) cites Aelian Var. Hist. ili. 33 describing Satyrus the flautist—tpémoy twa τὴν τέχνην ἐκφαυλιίζων παραβολῇ τῇ πρὸς φιλοσοφίαν. According to Quintil. v. 11. 23 “᾿ παραβολή, quam Cicero collationem vocat, longius res quae comparentur repetere solet.”’ See further, especially for the Biblical usage, Hatch, Essay\, p. 64 ff. In P Flor ΠῚ. 384°% (v/A.p. ?) τὰς τοῦ μηχανοστασίου παραβολάς, the editor understands π᾿ as = “ riparazioni.’
παραβολή (parabolē) — parable.
παραβολ-ή, ἡ,
juxtaposition, comparison, τῶν βίων [Refs 5th c.BC+]; ἐν παραβολῇ by juxtaposition, [Refs 4th c.BC+]
2. comparison, illustration, analogy, τὴν π. ἀπρεπῆ πεποιῆσθαι [Refs 5th c.BC+]; π. δὲ τὰ Σωκρατικά (distinguished from λόγος, apologue) [Refs 4th c.BC+]
3. NT, parable, [NT]; type, Ep. Hebrew 9.9, 11.19.
4. by-word, proverb, [LXX+NT]; in bad sense, εἰς π. ἐν τοῖς ἔθνεσι [LXX]
5. objection to an argument, [Refs 5th c.BC+]
II. moving side by side, ἐκ παραβολῆς [νεῶν] μάχεσθαι to fight a sea-fight broadside to broadside, [Refs 2nd c.BC+]
III. sidelong direction, obliquity, διὰ πολλῶν ἑλιγμῶν καὶ π. [Refs 1st c.AD+]
IV. venture, [Refs 5th c.BC+]
παραβολή
parabole
from 3846; a similitude ("parable"), i.e. (symbolic) fictitious
narrative (of common life conveying a moral), apothegm or
adage:--comparison, figure, parable, proverb.
see GREEK for 3846
παραβολή, ῆς, ἡ
n.f.
a parable, comparison
παραβολή parabolē 50x
a placing one thing by the side of another; a comparing; a parallel case cited in illustration; a comparison, simile, similitude, Mk. 4:30; Heb. 11:19; a parable, a short relation under which something else is figured, or in which that which is fictitious is employed to represent that which is real, Mt. 13:3, 10, 13, 18, 24, 31, 33, 34, 36, 53; 21:33, 45; 22:1; 24:32; in NT a type, pattern, emblem, Heb. 9:9; a sentiment, grave and significant precept, maxim, Lk. 14:7; an obscure and enigmatical saying, anything expressed in remote and ambiguous terms, Read the full entry →
παραβολή παραβολή, ἡ, παραβάλλω juxta-position, comparison, Plat.
a comparison, illustration, analogy, Arist.
a parable, i. e. a fictitious narrative by which some religious or moral lesson is conveyed, NTest.
a by-word, proverb, id. NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
par'-a-b'-l:
1. Name
2. Historical Data
3. Christ's Use of Parables.
4. Purpose of Christ in Using Parables
5. Interpretation of the Parables
6. Doctrinal Value of the Parables
1. Name:
Etymologically the word "parable" (paraballo) signifies a placing of two or more objects together, usually for the purpose of a comparison. In this widest sense of the term there is practically no difference between parable and simile (see Thayer, Dictionary of New Testament Greek, under the word). This is also what substantially some of Christ's parables amount to, which consist of only one comparison and in a single verse (compare Mt 13:33,44-46). In the more usual and technical sense of the word, "parable" ordinarily signifies an imaginary story, yet one that in its details could have actually transpired, the purpose of the story being to illustrate and…
Parable
(Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or…
(The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another. --McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expanded into a…
Derived from a Greek word, which signifies, to compare things together, to form a parallel or similitude of them with other things.
What we call the Proverbs of Solomon, which are moral maxims and sentences, the Greeks call the Parables of Solomon. In like manner, when Job answers his friends, it is said he took up his "parable," Job 27:1 29:1. In the New Testament the word parable denotes sometimes a true history, or an illustrative sketch from nature; sometimes a proverb or adage, Lu 4:23; a truth darkly or figuratively expressed, Mt 15:15; a type, Heb 9:9; or a similitude, Mt 24:32. The parabolical, enigmatical…
50 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 50 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 23 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.
παγκάλως δ’ ἔχει τὸ ἐν παραβολῆς εἴδει φάναι τὸν κόσμον ὡς εἶδος πλίνθου·
καθʼ ἕκαστον γὰρ εἶδος δένδρου παραβολὴν εἶπεν ἀπὸ ὑσσώπου ἕως κέδρου, τὸν αὐτὸν δὲ τρόπον καὶ περὶ κτηνῶν καὶ τῶν ἐπιγείων ἁπάντων ζῴων καὶ τῶν νηκτῶν καὶ τῶν ἀερίων·
εὐλογητὸς ὁ κύριος ἡμῶν, ἀδελφοί, ὁ σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ: λέγει γὰρ ὁ προφήτης παραβολὴν κυρίου: τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ;
πεντώβολον χαλκοῦς 2, οὓς συνηγόρακα Ἀμύνται ὥστε … … … ειαν ἀπὸ τῆς βασιλικῆς παραβολῆς, καὶ λαβὼν παρʼ ἐμοῦ ἀρραβῶνα δραχμὰς οϛ, ἐφʼ ὧι τὸ λοιπὸν … ἀποδώσω αὐτῶι
ἀλληλεγγύων ποιουμένων τὴν τοῦ αυ … τ … ουχυλ ἐπισκευὴν καὶ τὰς τοῦ μηχανοστασίου παραβολὰς, χυλ … … ντος δὲ καὶ τὰ σχοινία καὶ τοὺς κάδους καὶ τὰς
Γεωργίου χρυσουποδέκτῃ ἀπὸ πόλεως Ἡρακλέους· ἐτάγη διὰ σοῦ ἐκ τοῦ εὑρεθέντος κατὰ σοῦ κατὰ παραβολὴν ἀρίθμια νομισμάτια ϛ, ἓξ μόνα· ἐγράφη μηνὸς Θὼθ θ ἰνδικτίονος η ὀγδόης ἔτους ϙα
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-APM — Personal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
P-APM Part of Speech: Personal pronoun Case: Accusative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
559 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 548 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 708 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.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-GSM — Indefinite pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
X-GSM Part of Speech: indefinite pronoun Case: Genitive Number: Singular Gender: Masculine
542 occurrences in the New Testament, rendered 35 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 530 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 121 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 γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word πλούσιος (plousios) means 'rich' or 'wealthy,' derived from πλοῦτος (ploutos). It is used in the New Testament to describe both material wealth and metaphorically to indicate abundance in qualities such as mercy or faith. The term appears in various contexts, including references to rich individuals and God's richness in mercy.
πλούσιος, -α, -ον
(< πλοῦτος),
[in LXX chiefly for עָשִׁיר;]
rich, wealthy: Mt 27:57, Lk 12:16 14:12 16:1, 19 18:23 19:2. Substantively, ὁ π., Lk 16:21, 22, Ja 1:10, 11; οἱ π., Lk 6:24 21:1, I Ti 6:17, Ja 2:6 5:1, Re 6:15 13:16; anarth., a rich man, Mt 19:23, 24, Mk 10:25 12:41, Lk 18:25. Metaph., of God, ἐν ἐλέει (= cl., c. gen., dat.), Eph 2:4; of Christ, II Co 8:9; of Christians,
πλούσιος, -a, -ov, (πλοῦτος), fr. Hes. opp. 22 down, Sept. for Vwy, rich; a. prop. wealthy, abounding in material resources: Mt. xxvii. 57; Lk. xii. 16; xiv. 12; xvi. 1, 19; xviii. 23; xix. 2; ὁ πλούσιος, substantively, Lk. xvi. 21, 22; Jas.i.10,113 οἱ πλούσιοι, Lk. vi. 24; xxi. 1; 1 Tim. vi. 17; Jas. ii. 6; ν. 1; Rev. vi. 15; xiii.16; πλούσιος, without the art., a rich man, Mt. xix. 23, 24; Mk. x. DING sabe CHILO Ie ΧΥΝΙ 90- b. metaph. and univ. abounding, abundantly supplied : foll. by ἐν w. a dat. of the thing in which one abounds (cf. W. § 30, 8 b. note), ev ἐλέει, Eph. 11. 4; ἐν πίστει, Jas. ii.5; absol. abounding (rich) in Christian virtues and eternal possessions, Rev. ii. 9; iii. 17, on which see Diisterdieck. ἐπτώχευσε πλούσιος ὦν, of Christ, ‘although as the ἄσαρκος λόγος he formerly abounded in the riches of a heavenly condition, by assuming human nature he entered into a…
Read the full entry →πλούσιος, “rich”: BGU IV. 1141? (B.c. 14) To[t]s γεγονόσι πλουσίοις, 74. 1. 2481} (as amended Berichtigungen, p. 32— i/A.D.) περὶ τοῦ πλουσίου, and P Oxy III. 4717 (ii/a.p.) εὔμορφον καὶ πλούσιον μειράκιον, ‘handsome and rich stripling ’’: cf. 1 Tim 617 (with Parry’s note). With the metaph. usage in Jas 2° a/., cf. Aristeas 15 τελείᾳ καὶ πλουσίᾳ ψυχῇ, and Antiphanes 3’. 327 ψυχὴν ἔχειν δεῖ
πλούσιος (plousios) — rich.
πλούσιος,
Laconian dialect πλούτιος [Refs]: α, ον: (πλοῦτος):— wealthy, opulent, opposed to πένης, πενιχρός, [Refs 8th c.BC+]; πλουσίῳ χαίρειν γένει in his rich and lordly race, [Refs 5th c.BC+]
2. with genitive of things, rich in a thing, ὁ δαίμων δ᾽ ἐς ἐμὲ πλούσιος κακῶν [Refs 5th c.BC+]
3. with dative, π. τοῖς ἀχρήστοις καὶ περιττοῖς [NT+3rd c.BC+]
II. of things, σοὶ δὲ π. τράπεζα κείσθω richly furnished, [Refs 5th c.BC+]; ample, abundant, κτερίσματα [Refs 5th c.BC+]: superlative, θησαυρὸς ἀνάκειται ὁμοῖα τοῖσι πλουσιωτάτοισι [Refs 5th c.BC+]. adverb -ίως, ἱρὸν π. κατεσκευασμένον ἀναθήμασι [Refs 5th…
πλούσιος
plousios
from 4149; wealthy; figuratively, abounding with:--rich.
see GREEK for 4149
πλούσιος, α, ον
Adj
rich
πλούσιος plousios 28x
rich, opulent, wealthy; and pl. οἱ πλούσιοι, the rich, Mt. 19:23, 24; 27:57; met. rich, abounding in, distinguished for, Eph. 2:4; Jas. 2:5; Rev. 2:9; 3:17; rich in glory, dignity, bliss, etc., 2 Cor. 8:9
πλούσιος πλούσιος, η, ον πλοῦτος rich, wealthy, opulent, Hes., Theogn., attic
c. gen. rei, rich in a thing, Lat. dives opum, Eur., Plat.:—also c. dat., Plut.
of things, richly furnished, ample, abundant, Soph., Eur.
adv. -ίως, Hdt., Eur.
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
28 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 28 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 20 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.
πλούσιόν ἐστι τὸ κακίας γένος ἐν τῷ γενητῷ, ὥστε ἀεὶ γεννᾶσθαι τὰ φαυλότατα ἐν τούτῳ·
τοιαύτης δὲ τῆς συμφορᾶς τοὺς Ναϊτιανοὺς καταλαβούσης, παίδων τε ὄχλος ἑάλω καὶ γυναικῶν καὶ θεραπείας καὶ τῆς ἄλλης ἀποσκευῆς ἄπειρόν τι πλῆθος, ἀγέλας τε βοσκημάτων ἔλαβον οἱ Ἑβραῖοι καὶ χρήματα πολλά, καὶ γὰρ πλούσιον ἦν τὸ χωρίον, καὶ ταῦτα…
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
συνδούλοις καὶ συνεξελευθέροις, ὅπερ ἐμοὶ χρήματά ἐστιν παρὰ σοὶ καὶ οὗ ὑβρίζω τοῖς γεγονόσι πλουσίοις παρὰ τὸν σύνδουλόν σου καὶ συνεξελεύθερον. οὐδὲ γὰρ ἐφιλίασά σοι εἰς τὸ ἀφαρπάσαι τι,
μέλλει γίνεσθαι, καὶ περὶ τοῦ θρύου δὲ σπεῦσον καὶ δήλωσόν μοι καὶ περὶ τοῦ Πλουσίου καὶ τῶν ἄλλων, πῶς διάκειται· θεῶν δὲ βουλομένων πάντως μετὰ τὰ Σουχεῖα σὲ ἀσπάσομαι.
ταῖς ἐμαῖς δαπάναις αὐτὰ συνκομίσασθαι καὶ νῦν παρακληθεὶς λαβὲ καὶ παρὰ τῶν γεωργῶν τοῦ Πλουσίου ἐξέτασιν καὶ ταῖς ἐμαῖς δαπάναις αὐτὰ συνκομίσαι ἔδει καὶ ὅτε παρῆν ἐν Βακχιάδι
The Greek word εὐφορέω (i.e., *euphoreo*) means to bear well or be fruitful. It encompasses the idea of yielding abundantly, particularly in agricultural contexts, as seen in Luke 12:16. The word is built from roots meaning 'well' and 'to bear.' It also has applications in describing prosperous voyages for ships.
* εὐ-φορέω, -ῶ
to be fruitful: Lk 12:16.†
εὐ-φορέω, -ὥ: 1 aor. εὐφόρησα (Lchm. ηὐφόρησα, see reff. in εὐδοκέω, init.) ; (εὔφορος [bearing well]); to be fertile, bring forth plentifully: Lk. xii. 16. (Joseph. b. j. 2, 21, 2; Hippocr., Geop., al.)
εὐφορέω. With this verb in Lk 1216 cf. the use of the subst. in the dialect inscr. of Nisyros E¢h. Arch. 1913, p. 7, No. 17 (iii/B.C.) ὅπως σίτου τε [εὐφ]ορία γίνηται. See also Hobart, Ρ- 144.
εὐφορέω (euphoreō) — be fruitful.
εὐφορ-έω,
bear well, be productive, [NT+5th c.BC+]: with accusative, εὐ. σταφυλάς [Refs 2nd c.AD+]
II. of ships, have a prosperous voyage, [Refs 2nd c.AD+]
εὐφορέω
euphoreo
from 2095 and 5409; to bear well, i.e. be fertile:--bring forth
abundantly.
see GREEK for 2095
see GREEK for 5409
εὐφορέω
v.
I bear well, bring a good harvest
εὐφορέω euphoreō 1x
to bear or bring forth well or plentifully, yield abundantly, Lk. 12:16*
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
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.
διεξελθόντων δὲ τῶν ἑπτὰ ἐτῶν, ἐν οἷς εὐφόρησεν ἡ πεδιάς, ἀρχὴν ἐλάμβανεν ὁ λιμός, ὃν ἐπιβαίνοντα καὶ συναυξόμενον οὐκ ἐχώρησεν Αἴγυπτος·
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular 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
χώρα refers to a space or region, often translated as land, country, or territory. It can denote both rural areas as opposed to urban settings and specific regions within a country, such as Galatia or Judea. The New Testament uses it in contexts like Matthew 12:2 and Luke 2:8. The word is derived from a root meaning 'to lie open,' indicating an expanse that can include its inhabitants.
χώρα, -ας, ἡ
[in LXX for אֶרֶץ, מְדִינָה, etc. ;]
most freq. in cl., a space, place.
land, i.e.
χώρα, -as, 7, (XAQ [ef. Curtius $179], to lie open, be ready to receive), fr. Hom. down, Sept. for p38, 77°72 ‘a province’; 1. prop. the space lying between two 2. a region or country; i.e. a tract of land: ἡ x. ἐγγὺς τῆς ἐρήμου, Jn. xi. 54; [in an elliptical phrase, ἡ ἀστραπὴ (ἡ) ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ᾽ οὐρανὸν λάμπει, ΔΑ. ρατὲ. .. part, Lk. xvii. 24 (cf. W.§ 64, 5) ; on the ellipsis of χώρα in other phrases (ἐξ ἐναντίας, ἐν δεξιᾷ, ete.), see W. 1. c.; B. 82 (72)]; land as opp. to the sea, Acts xxvii. 27; land as inhabited, @ province or country, Mk. v. 10; [vi. 55 L mrg. T Tr WH]; Lk. xv. 13-15; xix. 12; Acts xiii. 49; with a gen. of the name of the region added: Τραχωνίτιδος, Lk. iii. 1; τῆς Ιουδαίας, Acts xxvi. 20; [(or an equiv. adj.) ] Γαλατική, Acts xvi. 6; xviii. 235 τῶν Ἰουδαίων, Acts x. 39; plur. τῆς Ἰουδαίας καὶ Σαμαρείας, [A. V. regions}, Acts vill. 1…
Read the full entry →χώρα. For this word in its widest sense of the ‘terrestrial region,” cf. P Leid ("3 (B.c. 181-143) (=I. p. 42) κυριείαν τῶν [ὑ]Ἱπὸ τὸν οὐρανὸν χωρῶϊν. In P Cairo Zen III. 594514 (iii/B.c.) it refers to exemption from compulsory labour κατὰ τὴν χώραν, ‘throughout the country” or “district,” and for a similar geographical sense we may refer to P Oxy IV. 7098 (c. A.D. 50) τοὺς δὲ λοιποὺς τῆς κάτωι χώρας v[opods] εἰς ᾿Αλεξανδρείαν, with reference to the Delta, and zd. X. 12748 (iii/A.D.) βασιλικῇ ypappareta ᾿Αλεξανδρέων χώρας, “ basilico-grammateus of the territory of the Alexandrians.” Note also the comp. in P Oxy VI. 936° (iii/A.D.) TO προσκύνημά cov ποιῶ παρὰ τοῖς ἐπιχωρίοις θεοῖς, ‘I perform the act of worship on your behalf to the gods of the country” (Edd.), a son to his father. The thought of the ‘‘country” as opposed to the town (cf. Lk 2124, Jn 435, Jas 54) is seen in P Tebt II.…
Read the full entry →χώρα (chōra) — country.
χώρα,
Ionic dialect χώρη, ἡ, ={χῶρος}, space or room in which a thing is, defined as partly occupied space, distinguished from κενόν and τόπος, [Refs 5th c.BC+] = country[Refs 8th c.BC+]; χώραν τινὶ καταλιπεῖν leave room for it, [Refs 1st c.AD+]
2. generally, place, spot, στρέψεσθ᾽ ἐκ χώρης ὅθι.. [Refs 8th c.BC+]; χώραν ἐκ χώρας μεταβάλλειν move from place to place, [Refs 5th c.BC+]; field in a ceiling, [Refs 4th c.BC+]; ἡ πρώτη χ. the first field (on the chest of Cypselus), [Refs 2nd c.AD+]; socket or cavity of a joint, [Refs 5th c.BC+]; of the eye, [Refs 4th c.BC+]; as euphemism for the genital organs, [Refs]
3. the position, proper place of a person or thing, ἐνὶ χώρῃ ἕζεται [Refs 8th c.BC+]: especially a soldier's post, Ἄρης οὐκ ἔνι χώρα is not…
χώρα
chora
feminine of a derivative of the base of 5490 through the idea of empty
expanse; room, i.e. a space of territory (more or less extensive;
often including its inhabitants):--coast, county, fields, ground,
land, region. Compare 5117.
see GREEK for 5117
see GREEK for 5490
χώρα, ας, ἡ
n.f.
region, land, fields
χώρα χώρα, ionic χώρη, ἡ, = χῶρος the space in which a thing is, Lat. locus, οὐδέ τι πολλὴ χώρη μεσσηγύς Il.; ὀλίγῃ ἐνὶ χώρῃ id. Il.
generally, a place, Hom.
one's place, position, ἐν χώρῃ ἕζεσθαι Il.; esp. a soldier's post, χώραν λείπειν Thuc.; χώραν λαβεῖν to find one's place, ἕως ἂν χώραν λάβῃ τὰ πράγματα till they are brought into position, into order, Xen.
metaph. one's place in life, station, place, position, Ἄρης δ᾽ οὐκ ἐνὶ χώρᾳ the spirit of war is not there, Aesch.; ἐν ἀνδραπόδων or μισθοφόρων χώρᾳ εἶναι to be in the position of slaves or mercenaries, Xen.; ἐν οὐδεμιᾷ χώρᾳ εἶναι to be in no esteem, nullo loco haberi, id. Xen.:—also, κατὰ χώραν (χώρην) εἶναι, ἔχειν to be in one's place, to keep a thing in its place, Hdt., Ar.; κατὰ χ. μένειν to stand…
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
28 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 28 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 104 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.
καθάπερ οὖν ἡ ἐν τῷ ἀρχιτεκτονικῷ προδιατυπωθεῖσα πόλις χώραν ἐκτὸς οὐκ εἶχεν, ἀλλ’ ἐνεσφράγιστο τῇ τοῦ τεχνίτου ψυχῇ, τὸν αὐτὸν τρόπον οὐδ’ ὁ ἐκ τῶν ἰδεῶν κόσμος ἄλλον ἂν ἔχοι τόπον ἢ τὸν θεῖον λόγον τὸν ταῦτα διακοσμήσαντα·
περὶ δὲ τοῦ πεδίου τοῦ λεγομένου Σεναὰρ ἐν τῇ Βαβυλωνίᾳ χώρᾳ μνημονεύει Ἑστιαῖος λέγων οὕτως·
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
πληρώσωσιν καὶ τῇ προσηκούσῃ αὐτοῖς γεωργίαι προσκαρτερήσωσιν. εἰδὼς μέντοι ὅτι ἐνίων τῶν ἀπὸ τῆς χώρας ἡ πόλις ἡμῶν ἔχει χρείαν βούλομαι πάντας τοὺς εὔλογον δοκοῦντας ἔχειν τοῦ ἐνθάδε ἐπιμένειν
βασιλικοῦ γραμματέως Ἀρσινοίτου Ἡρακλείδου μερίδος καὶ τῶν ὑπὸ τοῦ αὐτοῦ στρατηγοῦ Θεοδώρου αἱρεθέντων εἰς χώραν, F. Preisigke, Wörterbuch II, 765 αὐτοῦ τῇ κ τοῦ ὄντος μηνὸς Μεχεὶρ τοῦ ἐνεστῶτος
ἐν ἀπόρῳ τυγχανόντων ὀνομάτων. οὐδὲν δὲ ἧττον ἀλλὰ καὶ νῦν σκεπάσαντες Παήσιον ὃν ἡ χώρα ἐκάλεσεν εἰς ἀπαίτησιν ἀχύρου πάλιν ἐμὲ πειρῶνται τοῦ βαλεῖν ἀντὶ τοῦ Παησίου ἴσως ἀργυρολογήσαντες