Luke 15:23 — Word Study
N1904καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
BSAandkai do bringpherō▸ theho calfmoschos [a young bullock] <the>ho fattened,siteutos [fed grain to make it fat, well-nourished] do kill [it],thuō▸ [sacrifice, offer to God] andkai having eatenphagein▸ [eat, celebrate with food] let us be merry,euphrainō▸ [rejoice, be merry, cheer one another]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| φέρετε | do bring | Verb, aorist, active |
| τὸν | the | Article, accusative, singular |
| μόσχον | calf | Noun, accusative, singular |
| τὸν | <the> | Article, accusative, singular |
| σιτευτόν, | fattened, | Adjective, accusative, singular |
| θύσατε, | do kill [it], | Verb, aorist, active |
| καὶ | and | Conjunction |
| φαγόντες | having eaten | Verb, second aorist, active |
| εὐφρανθῶμεν, | let us be merry, | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Bring the fattened calf and kill it. Let us feast and celebrate. |
| KJV | And bring hither the fatted calf, and kill it; and let us eat, and be merry: |
| ASV | and bring the fatted calf, and kill it, and let us eat, and make merry: |
| YLT | and having brought the fatted calf, kill [it], and having eaten, we may be merry, |
| WEB | Bring the fattened calf, kill it, and let’s eat and celebrate; |
| BBE | And get the fat young ox and put it to death, and let us have a feast, and be glad. |
Where they part company is φαγόντες and εὐφρανθῶμεν — see How Translations Differ.
The verse consists of a main command followed by a call to celebration, emphasizing the father's joyful response.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectφέρω
verbφέρω
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 15:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Parable of the Prodigal Songenerated
Luke 15:23 describes the father's reaction upon the return of his lost son. The father orders the killing of the fattened calf, a significant act symbolizing joy and celebration. This moment illustrates the themes of forgiveness and restoration found throughout the parable, emphasizing the joy of reconciliation in the family and the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:7 | Meanwhile, Abraham ran to the herd, selected a tender and choice calf, and gave it to a servant, who hurried to prepare it. |
| 2 | Psalm 63:5 | My soul is satisfied as with the richest of foods; with joyful lips my mouth will praise You. |
| 3 | Proverbs 9:2 | She has prepared her meat and mixed her wine; she has also set her table. |
| 4 | Isaiah 25:6 | On this mountain the LORD of Hosts will prepare a banquet for all the peoples, a feast of aged wine, of choice meat, of finely aged wine. |
| 5 | Isaiah 65:13–14 | Therefore this is what the Lord GOD says: “My servants will eat, but you will go hungry; My servants will drink, but you will go thirsty; My servants will rejoice, but you will be put to shame. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — σιτευτόν, siteutosgenerated
The adjective σιτευτός (siteutos) means 'fattened' and refers to an animal that has been well-fed, specifically for the purpose of a feast. It is derived from the verb σιτεύω, which means to feed or fatten.
In this context, it highlights the significance of the calf as a choice offering for the celebration, emphasizing the extravagance of the father's joy over his son's return.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Bring the fattened calf and kill it. Let us feast and celebrate.' This is consistent across several translations, including the KJV and ASV.
However, variations arise particularly with the word φαγόντες. The KJV, ASV, and others use 'eat', while the YLT and LSV opt for 'having eaten'. Similarly, the phrase εὐφρανθῶμεν is translated as 'be merry' in the KJV and others, but as 'make merry' in the ASV.
Sentence Structuregenerated
The main verb in this verse is φέρετε, bring, which governs the action of bringing the calf. It is followed by two imperative verbs: θύσατε, kill, and φαγόντες, having eaten, which describe the subsequent actions.
The structure indicates a sequence of commands leading to the celebration, with the clauses organized around the actions initiated by the father.
Septuagint Backgroundgenerated
μόσχος (calf) corresponds to the Hebrew word פַּר (young bull) in the Septuagint, used in sacrificial contexts. This connection underscores the significance of the calf in both the Old and New Testaments as a symbol of sacrifice and celebration.
The term σιτευτός does not appear in the Septuagint but is understood in the context of preparation for a feast, aligning with the cultural practices of celebration in ancient Israel.
In plain words — the whole versegenerated
Luke 15:23 shows the father's joy upon his son's return. He instructs his servants to bring the fattened calf, kill it, and celebrate with a feast, highlighting the themes of forgiveness and joy in the parable.
Frequently Asked Questionsgenerated
The fattened calf symbolizes the joy and celebration associated with the son's return, representing the father's love and forgiveness.
The feast signifies a joyful celebration of reconciliation and restoration of the relationship between the father and his son.
Killing the calf represents a significant sacrifice made in honor of the son's return, emphasizing the value of redemption.
This verse encapsulates the parable's message of joy in redemption and the importance of forgiveness within relationships.
Reflection Questionsgenerated
- How do I respond to those who return to me after making mistakes?
- What does it mean to celebrate the restoration of relationships in my life?
- In what ways can I show joy for others' successes and reconciliations?
- How can I reflect the father's love and forgiveness in my own actions?
The early church on this verse — how the Fathers read it
Early church Fathers reference this verse to discuss themes of redemption and sacrifice, interpreting the father's actions as symbolic of divine grace.
Therefore the apostate withal will recover his former "garment," the robe of the Holy Spirit; and a renewal of the "ring," the sign and seal of baptism; and Christ will again be "slaughtered;Early Church Fathers on Luke 15 →
Hence the Word has with deep perception called the souls of the prophets concubines, because He did not espouse them openly, as He did the Church, having killed for her the fatted calf.Early Church Fathers on Luke 15 →
Rightly the flesh of the calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to show that the food of the Father is our salvation;Early Church Fathers on Luke 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Luke 15:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd bring hither the fatted calf, and kill it,.... By which Christ is designed, in allusion to the calves offered in sacrifice, which were offered for sin offerings, and for peace offerings, and for
Read John Gill on Luke 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd bring hither the fatted calf, and kill it; and let us eat, and be merry: And bring hither the fatted calf (kept for festive occasions), and kill it; and let us eat, and be merry - denoting the
Read Robert Jamieson on Luke 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: Ver. 23. And bring hither the fatted calf] Christ is that fatted calf, saith Mr Tyndale martyr, slain to make penitent sinners good cheer withal, and his righteousness is the goodly raiment to cover the naked deformities of their sins.
Read John Trapp on Luke 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Bring hither the fatted calf.—It is interesting to remember the impression which this part of the parable made on one of the great teachers of the Church as early as the second century. Irenaeus (see Introduction) saw in it an illustration of what seemed to him the special characteristic of St. Luke’s Gospel, viz., the stress which it lays on the priestly aspect of our Lord’s work and ministry. We note, after our more modern method, (1) that in the framework of the story, the definite article points to “the calf” that had been fattened as for some special feast of joy. It answers accordingly to the “feast of fat things” of Isaiah 25:6 - i.e., to the joy of the full fruition of the…
Read Charles John Ellicott on Luke 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. The fatted calf, and kill it] θυσατε, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day.
Read AdamClarke on Luke 15 →Albert Barnes1798–1870Barnes' Notes on the BibleBe merry - Literally, “eating, let us rejoice.” The word “merry” does not quite express the meaning of the Greek. “Merriment” denotes a light, playful, jovial mirth.
Read Albert Barnes on Luke 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. The fatted calf—Which had been reserved, by the father’s hospitality, for some special occasion, as the delicacy of the season.
Read Daniel Denison Whedon on Luke 15 →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
Bring the fattened calf and kill it. Let us feast and celebrate.
Bring the fattened calf, kill it, and let’s eat and celebrate;
Bring the fattened calf and kill it. Let us feast and celebrate.
Bring the fattened calf and kill it! Let us eat and celebrate,
Tyndale line
And bring hither the fatted calf, and kill it; and let us eat, and be merry:
and bring the fatted calf, and kill it, and let us eat, and make merry:
and bring the fatted calf, and kill it, and let us eat, and make merry:
And bring hither the fatted calf, and kill it ; and let us eat, and be merry:
And bring the fat calfe, and kill him, and let vs eate, and be merie:
Strictly literal
and bring the fatted calf and kill it, and let us eat and make merry:
and having brought the fatted calf, kill [it], and having eaten, we may be merry,
and having brought the fatted calf, kill [it], and having eaten, we may be merry,
Then bring the fattened calf and kill it. Let us celebrate with a feast!
From the Latin
And bring hither the fatted calf, and kill it, and let us eat and make merry:
Simplified
Bring the calf we've been fattening and kill it. Let's have a feast to celebrate
And get the fat young ox and put it to death, and let us have a feast, and be glad.
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.
et adducite vitulum saginatum, et occidite, et manducemus, et epulemur :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܝܬܘ ܩܛܘܠܘ ܬܘܪܐ ܕܦܛܡܐ ܘܢܐܟܘܠ ܘܢܬܒܣܡ
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.
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
The standard critical text of the New Testament.
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
The previous edition, still widely cited.
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
The Society of Biblical Literature edition, freely licensed.
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
The edition that turned scholarship toward the earliest manuscripts.
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
An independent critical text built from the oldest witnesses then known.
καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
A recent critical edition following documentary evidence closely.
καὶ — τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
The reading of the majority of surviving manuscripts.
καὶ — τὸν μόσχον τὸν σιτευτόν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| φέρετε do bring | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 15:23
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.
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
φέρω (phero) is a versatile Greek verb meaning to bear, carry, or bring. It can imply physical carrying, enduring, or producing something, and is used in various contexts throughout the New Testament, such as in Luke 23:26 and Hebrews 1:3. The word is built from roots suggesting motion and can also convey metaphorical meanings, like being influenced or prompted. Notably, lexicons differ on the nuances of its use in specific contexts.
On the distinction between these words Lobeck (Phrynichus, p. 585) has the following remarks: ‘ Inter φέρω et φορέω hoc interesse constat, quod iilud actionem simplicem et transitoriam, hoc autem actionis ejusdem continuationem significat ; verbi caus ἀγγελίην φέρειν, est alicujus rei nuncium afferre, Herod. iii. 53 et 122; v.143 ἀγγελίην φορέειν, ili. 34, nuncii munere apud aliquem fungi. Hine et φορεῖν dicimur ea que nobiscum circumferimus, quibus amicti indutique sumus, ut ἱμάτιον, τριβώνιον, δακτύλιον φορεῖν, tum que ad habitum corporis pertinent.’ He proceeds, however, to acknowledge that this distinction is by no means constantly observed even by the best Greek authors. It is, therefore, the more noticeable, as an example of that accuracy which so often takes us by surprise in the use of words by the writers of the N. T., that they are always true to this rule. On the six…
Read the full entry →φέρω
[in LXX chiefly for בּוֹא. hi., also for נשׂא, etc. ;]
to bear;
to bear, carry: c. acc, Lk 23:26 24:1, Jo 19:39, He 1:3 (v. Westc., in l.); pass., Ac 2:2 27:15, 17 He 6:1, II Pe 1:17, 18; of the mind, II Pe 1:21.
φέρω; (allied to Germ. fahren, fahren, [Eng. bear, etc. Scotch bairn, ete. etc.; οἵ. Curtius §411]); impf. ἔφεpov; Pass., pres. φέρομαι ; impf. ἐφερόμην ; fut. act. οἴσω (Jn. xxi. 18; Rev. xxi. 26) 5 1 aor. ἤνεγκα, ptep. ἐνέγκας; 2 aor. inf. ἐνεγκεῖν (Mt. vii. 18T WH); 1 aor. pass. ἠνέχθην (2 Pet. i. 17, 21); [ef WH. App. p. 164; B. 68 (60); W.90 (85sq.); esp. Veitch p. 668 sq.]; fr. Hom. down; Sept. for 827 and Nw); do bear, ie. 1 10 carry; a. to carry some burden: τὸν σταυρὸν ome σθέν τινος, Lk. xxiii. 26 ; to bear with one’s self (which the Grk. writ. express by the mid.), [A. V. to bring]: τί, Lk. xxiv. 1; Jn. xix. 39. b. to move by bearing; pass. like the Lat. feror i.g. moveor, to be conveyed or borne, with a suggestion of speed or force (often so in prof. auth. fr. Hom. down): of persons borne in a ship over the sea, [A. V. to be driven], Acts xxvii. 15,17; of a gust of wind, to…
Read the full entry →φέρω. (1) “bring,”’ “carry”: P Tebt II. 418% (iii/a.p.) καλῶς ποιήσεις, ἄδελφε, [elav εἰσέρχῃ ἐνεγκὼν μετὰ σεαυτοῦ τὴν γυναῖκά μου, ‘you will do well, brother, to come up and bring my wife with you” (Edd.), 26. 42158 (ili/A.D.) (= Selections, p. 106) τὸ κιτώνιον αὐτῆς τὸ λευκὸν τὸ παρὰ col ἔνιγκον épx[d]pevos, τὸ δὲ καλλάϊνον μ[ὴ] ἐνίγκῃς, “her tunic, the white one which you have, bring when you come, but the turquoise one do not bring,” P Grenf IT. 73% (late iii/A.p.) (as now read by Deissmann LAE* Ὁ. 214) ot νεκροτάφοι ἐνηνόχασιν (cf. Pro/eg. p. 154) ἐνθάδε εἰς Toerd τὴν ἸΤολιτικὴν τὴν πεμφθεῖσαν εἰς ἤθασιν ὑπὸ τῆς ἡγεμονίας, ‘‘the grave-diggers have brought here to Toéto Politika, who had been sent into the Oasis by the government,’ P Fay 1343 (early iv/A.D.) φέρων εἰ δόξαν σοι τὴν ὕαλον, “bring, if you please, the crystal” (Edd.), and 26. 1367 (iv/a.D.) ἀπαντήσατε ἀπ᾽ ἑαυτῶν mpd τοῦ…
Read the full entry →φέρω (pherō) — to bear/lead.
φέρω
(Locrian dialect φάρω [ᾰ], [Refs 5th c.BC+], only present and imperfect (late 1 aorist 3rd.pers. plural ἤφεραν [Refs 8th c.BC+]: Epic dialect forms, 2nd pers. plural imperative φέρτε [Refs 8th c.BC+]; 2nd pers. singular subjunctive φέρῃσθα [Refs 3rd c.BC+]; 3rd.pers. singular subjunctive φέρῃσι [Refs 8th c.BC+]; Epic dialect infinitive φερέμεν [Refs 8th c.BC+]imperfect ἔφερον, Epic dialect φέρον [Refs]; also φέρεσκε, φέρεσκον (3rd.pers. plural), [Refs 8th c.BC+]
II. future οἴσω [Refs 8th c.BC+]; Doric dialect οἰσῶ [Refs 3rd c.BC+]; 1st pers. plural οἰσεῦμες [Refs]; 3rd.pers. plural ηοίσοντι [Refs]: the following active forms are not future in sense, imperative οἶσε [Refs 8th c.BC+]; 3rd.pers. plural οἰσόντων [Refs 5th c.BC+]; infinitive οἴσειν [Refs 5th c.BC+], Epic…
φέρω
phero
a primary verb -- for which other, and apparently not cognate ones are
used in certain tenses only; namely,
oio oy'-o;
and enegko en-eng'-ko
to "bear" or carry (in a very wide application, literally and
figuratively, as follows):--be, bear, bring (forth), carry, come, +
let her drive, be driven, endure, go on, lay, lead, move, reach,
rushing, uphold.
φέρω
v.
I carry, bear, bring, lead
φέρω pherō 66x
to bear, carry, Mk. 2:3; to bring, Mt. 14:11, 18; to conduct, Mt. 17:17; Jn. 21:18; to bear, endure, Rom. 9:22; Heb. 12:20; 13:13; to uphold, maintain, conserve, Heb. 1:3; to bear, bring forth, produce, Mk. 4:8; Jn. 12:24; 15:2; to bring forward, advance, allege, Jn. 18:29; Acts…
Read the full entry →φέρω from Root ἘΝΕΚ or ἘΝΕΓΚ come ἤνεγκον and ἤνεικα from Root ΟΙ comes οἴσω in pl. always Radic. sense, to bear, Lat. fero:
to bear or carry a load, Hom., attic; of a woman with child, Aesch., Soph.
to bear, bear along, implying motion, πόδες φέρον Il.; horses are said ἅρμα φέρειν id. Il.; of a wind, Hom.; ὁ βορέας εἰς τὴν Ἑλλάδα φέρει is fair for Greece, Xen.
to bear, endure, suffer, Od., etc.; of wine, τὰ τρία φέρων bearing three parts of water, instead of ἴσον ἴσωι, Ar.:—often with Advs., βαρέως, δεινῶς, χαλεπῶς φέρειν τι, like Lat. aegre, graviter ferre, to bear impatiently, take ill or amiss, opp. to κούφως, ῥαιδίως φέρειν, Lat. leviter ferre, to bear patiently, take easily, Hdt., attic:—such phrases are constructed mostly c. acc. rei; sometimes, c. dat. only, βαρέως φέρειν τοῖς παροῦσι…
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
66 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 68 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 142 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.
ταῖς διανοίαις ἐπὶ τὴν πρώτην τῶν ὅλων γένεσιν, ὅτε πρὸ ἡλίου καὶ σελήνης παντοῖα μὲν φυτά, παντοίους δὲ καρποὺς ἤνεγκεν ἡ γῆ, καὶ θεασάμενοι ταῖς διανοίαις ἐλπιζέτωσαν ὅτι καὶ αὖθις οἴσει κατὰ πρόσταξιν τοῦ πατρός, ὅταν αὐτῷ δοκῇ μὴ προσδεηθέντι…
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.
ποιήσαις ἐνθυμηθεὶς ἵνα μηθεὶς ἡμᾶς τῶν ὑπὸ σὲ γραμματέων ἀδικῆι. τὰ δὲ ἄλλα ὁ φέρων σοι τὴν ἐπιστολὴν ἐρεῖ. ἔρρωσο.
γε ἐμβαδικὸν νήσου πυροῦ ξ καὶ κάτεργον ἁμάξης πυροῦ κε γίνονται πε ὧν φέρει … προέχειν Μυρσίνην κροτῶνος α, τῆι αὐτῆι δέδωκα ὅτε ἔτεκεν κροτῶνος 𐅵 γίνεται α
ιβιος τέκνων … … ος ἐπὶ κλίμακος … … Διδυμ διὰ Πέλοπος … ηνέχθη πρὸς … αὐτ Σεντοτοέους … ἐξ Ἑρμώνθ … ταριχευτ … μονκαμεν διὰ Στάχυος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word μόσχος (*moschos*) primarily means a young bullock or calf, and it can also refer to a young animal more generally. It appears frequently in the New Testament, notably in Luke and Hebrews, where it signifies a calf used in sacrificial contexts. The word is built from roots suggesting tenderness or youth, and while its primary meaning is consistent across sources, some entries note its metaphorical use for young humans.
μόσχος, -ov, 6, [cf. Schmidt ch. 76, 12; Curtius p. 593]; 1. a tender, juicy, shoot; a sprout, of a plant or tree. 2. ὃ, ἡ, μ' Offspring; a. of men [(ef. fig. Eng. scion) ], a boy, a girl, esp. if fresh and delicate. Ὄ. of animals, a young one. 3. acalf, a bullock, a heifer; so everywhere in the Bible, and always mase.: Lk. xv. 23, 27, 30; Heb. ix. 12,19; Rev. iv. 7; (Sept. chiefly for 15 a bull, esp. a young bull; then for 1p3 cattle; for iv an ox or a cow; also for 53y ἃ calf). [(Eur. on.)]
μόσχος. The invariable Biblical use of μόσχος in the sense of ““calf”’ is seen in such passages as P Ryl 11. 229?° (letter regarding farm stock—aA.D, 38) ἐπιμελοῦ δὲ kal τοῦ μόσχου, “do you also take care of the calf,” P Fay 121% (c. a.p. 100) καὶ τὸ δέρμα τοῦ μόσχου οὗ ἐθύ[σ]αμεν αἴτησον πα[ρὰ τοῦ] κυρτοῦ βυρσέως, ‘Sask the hunch-backed tanner for the hide of the calf that we sacrificed’ (Edd.), and P Oxy IX. 1211‘ (list of objects for a sacrifice ‘*to the most sacred Nile”—ii/A.p.) μόσχος a. In BGU V. 1188 (c. a.p. 150) it is laid ἀονη--ἀσφρα[γ]ίστους μόσχους οὐκ ἐξὸν θύειν, and consequently in P Lond 4724 (a.p. 188) (=TII. p. 22) we have a certificate of payment of a tax in respect of a calf to be sacrificed —bréypawpe τέλος μόσχου θυομένου, and in P Grenf II. 64° (ii/ili A.p.) a certificate issued by ‘‘a sealer of sacred calves” that he had examined a sacrificial calf and found it…
Read the full entry →μόσχος (moschos) — calf.
μόσχος, ὁ, ἡ,
__B calf, young bull, which form the god Apis was believed to assume, [Refs 5th c.BC+]: as feminine, heifer, young cow, μόσχους ἀμέλγειν [Refs 5th c.BC+]; πεζαὶ μ., ={ἑταῖραι}, [Refs 5th c.BC+]; ᾄδειν ἐπὶ μόσχῳ for the prize of a calf (nisi to be read ἐπὶ Μόσχῳ), [Refs 5th c.BC+]
__B.2 metaphorically, boy, [Refs 5th c.BC+]: as feminine, girl, maid, [Refs]
__B.3 any young animal, [Refs]; even of birds, μ. χελιδόνος [Refs 5th c.BC+]
__B.4 μ. θαλάσσιος seal, [Refs]
μόσχος
moschos
probably strengthened for oschos (a shoot); a young bullock:--calf.
μόσχος, ου, ὁ, ἡ
n.m.
a calf
μόσχος moschos 6x
pr. a tender branch, shoot; a young animal; a calf, young bull, Lk. 15:23, 27, 30; Heb. 12:19; Rev. 4:7*
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
kaf (`eghel; par, or par, often rendered "bullock"): The etymology of both words is uncertain, but the former has a close parallel in the Arabic `ijl, "calf." Par is generally used of animals for sacrifice, `eghel, in that and other senses. `Eghel is used of the golden calves and frequently in the expression, `eghel marbeq, "fatted calf," or "calf of the stall," the latter being the literal meaning (1Sa 28:24; Jer 46:21; Am 6:4; Mal 4:2).
At the present day beef is not highly esteemed by the people of the country, but mutton is much prized. In the houses of the peasantry it is common to see a young ram being literally stuffed with food, mulberry or other leaves being forced…
Calf
Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The “fatted calf” was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4; Luke 15:23). The words used in Jer. 34:18, 19, “cut the calf in twain,” allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called “the calves of our lips” (Hos. 14:2, R.V., “as bullocks the…
The calf was held in high esteem by the Jews as food. (1 Samuel 28:24; Luke 15:23) The molten calf prepared by Aaron for the people to worship, (Exodus 32:4) was probably a wooden figure laminated with gold, a process which is known to have existed in Egypt. [AARON]
The young of the cow, a clean animal much used in sacrifice; hence the expression, "So will we render the calves of our lips," Ho 14:2, meaning, we will offer as sacrifices the prayers and praises of our lips, Heb 13:15. The fatted calf was considered the choicest animal food, Ge 18:7 Am 6:4 Lu 15:23.
In Jer 34:18, "they cut the calf in twain, and passed between the parts thereof," there is an allusion to an ancient mode of ratifying a covenant; the parties thus signifying their willingness to be themselves cut in pieces if unfaithful,
6 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 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 175 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.
ἀφαιρεῖ δὲ οὐκ ἀπὸ τοῦ τυχόντος ζῴου, ἀλλ’ ἀπὸ τοῦ κριοῦ τῆς τελειώσεως, καίτοι καὶ μόσχος ἱερουργήθη·
ἐπινευσάντων δὲ ἄρτους τε προσέταξεν εὐθὺς ἐκ σεμιδάλεως γενέσθαι, καὶ μόσχον θύσας καὶ ὀπτήσας ἐκόμισεν αὐτοῖς ὑπὸ τῇ δρυῒ κατακειμένοις·
ὁ μόσχος ὁ Ἰησοῦς ἐστίν, οἱ προσφέροντες ἄνδρες ἁμαρτωλοὶ οἱ προσενέγκαντες αὐτὸν ἐπὶ τὴν σφαγήν.
ἔχωι ἐν πεδίωι Κερκεσούχων ἐν κλήρωι Ἁρπαήσιος τοῦ Ἡρακλήου χλωροφαγοῦντα βοικὰ κτήνηι ἀπήλασάν μου μόσχον τέλειον πυρρόχρουν. διὸ ἀξιῶ γραφῆναι τῷ τῆς Καρανίδος ἡγουμένῳ ἀναζητῆσαι σὺν ἐμοί. εὐτύχει Ἀμμώνιος
υ … … … … υ … διέγραψεν Ἰσιδώρῳ … … ο … δεκάτης μόσχων … … Ἀμμωνίου τοῦ Ἡρακλείδου α … … τέλος μόσχου θυομένου ε
παρὰ Ἡρακλείου φ. ἥμισυ ἀναλωμάτων ἐκ τῶν Ἁρπαήσεως ὑπὲρ μονοδεσμίας χόρτου δραχμαὶ ϙε, δεκάτης μόσχων ὑπὲρ διετίας δραχμαὶ πδ,
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word σιτευτός (siteutos) means 'fattened' and is derived from σιτεύω (to feed or fatten). It is used in the New Testament in Luke 15:23, 27, and 30, referring to animals that have been fed to become fat. The entries consistently emphasize its meaning related to being fed or fattened.
σιτευτός, -ή, -όν
(< σιτεύω, to feed, fatten),
[in LXX: III Ki 4:23 (אָבַס), etc. ;]
fattened: Lk 15:23, 27, 30.†
σιτευτός, τή, -όν, (σιτεύω, to feed with wheat, to fatten), fattened, fatted: Lk. xv. 23, 27, 30. (Jer. xxvi. (xlvi.) 21; 1K. iv. 23, [ete.]; Xen., Polyb., Athen., [al.].)
σιτευτός (siteutos) — fattened.
σῑτ-ευτός, ή, όν,
fed up, fatted, παῖδες [Refs 5th c.BC+]; of beasts, [NT+4th c.BC+]
σιτευτός
siteutos
from a derivative of 4621; grain-fed, i.e. fattened:--fatted.
see GREEK for 4621
σιτευτός, ή, όν
Adj
fattened
σιτευτός siteutos 3x
fed, fatted, Lk. 15:23, 27, 30*
σιτευτός σι_τευτός, ή, όν fed up, fatted, Xen., NTest.
from σιτεύω
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
r Ἀδδαῖος Ζήνωνι χαίρειν. ἔγραψας ἡμῖν ἵνα ἀποσταλῇ ὁ ὄρνιξ ὁ σιτευτός. ἠρώτησα οὖν … … βωρωι τῶι σιτεύοντι τοὺς ὄρνιθας. καὶ περὶ τοῦ οἴνου δὲ
, καὶ ἐπερωτηθεὶς παρόντων τῶν προγεγραμμένων ἔφατο μὴ ὑφῃρῆσθαι τὸ ἱερεῖον, τεθυκέναι δὲ ἴδιον σιτευτόν, καὶ τὰ κρέα ἐνεδείκνυεν· τὸν δὲ ὑοφορβὸν ἔφατο παραγενέσθαι τῆι νηστείαι τῆς Δήμητρος καὶ
θύω (thuō) is a verb meaning to sacrifice or kill, primarily in the context of offering to a deity. It can refer to slaying a victim for sacrifice or for food, as seen in Acts 14:13 and Matthew 22:4. The word has various forms and usages across different contexts, including both active and passive constructions. Notably, it is used in the Septuagint for Hebrew terms related to sacrifice.
θύω,
[in LXX chiefly for זבח, also for שׁחט, etc.;] as in cl.;
to offer first fruits to a god.
to sacrifice by slaying a victim, offer sacrifice: Ac 14:13; c. dat. pers., Ac 14:18; id. c. acc. rei, I Co 10:20.
θύω ; impf. ἔθυον ; 1 aor. ἔθυσα; Pass., pres. inf. θύεσθαι; pf. ptep. τεθυμένος; 1 aor. ἐτύθην (1 Co. v. 7, where Rec." "
θύω. An early instance of this verb occurs in the interesting, but fragmentary, papyrus containing a royal edict regarding the constitution of one of the Greek cities in Egypt, P Hib I. 287 (c. B.C. 265), where it is laid down with reference to the incorporation of the demes in the phratries— κ[αὶ] γνωρίζηται ὑπὸ τῶν φρατόρων θυέτωσαν, ‘‘(in order that they may) be recognized by the members of the phratries, let them sacrifice ’’ (Edd.). Other examples are P Fay 12138 (c. A.D, 100) Kal τὸ δίέρ᾽μα τοῦ μόσχου οὗ ἐθύ[σ]αμεν αἴτησον παρὰ τοῦ] κυρτοῦ βυρσέως, ‘ask the hunchbacked tanner for the hide of the calf that we sacrificed” (Edd.), P Giss I. 37 (invitation to the festival on Hadrian’s accession—A.D. 117) τοιγαροῦν θύοντες τὰς ἑστίας ἀνάπτωμεν, BGU I. 250° (time of Hadrian) μόσχους τεθύκασι, 20. 11. 463% (A.D. 148) τέλος μόσχ(ου) θυομέίνου), Chrest. 1. 116? (Sayings of Sansnds—ii/iii…
Read the full entry →θύω (thuō) — to sacrifice.
θύω,
__Aimperfect ἔθυον, Epic dialect θῦον [Refs 8th c.BC+], Ionic dialect θύεσκον [Refs 6th c.BC+]future θύσω [ῡ] [Refs 5th c.BC+], Doric dialect θυσῶ [Refs 3rd c.BC+]; 3rd.pers. plural θυσέοντι [Refs]: aorist ἔθῡσα [Refs 8th c.BC+], Epic dialect θῦσα [Refs]: perfect τέθῠκα [Refs 5th c.BC+]:—middle, future θύσομαι [Refs 5th c.BC+] (as passive, [Refs 5th c.BC+]: aorist ἐθυσάμην [Refs 5th c.BC+]:—passive, future τῠθήσομαι [Refs 1st c.BC+]aorist ἐτύθην [ῠ] [Refs 5th c.BC+] (participle written θυθέν [Refs 4th c.BC+]: perfect τέθῠμαι [Refs 5th c.BC+]: pluperfect ἐτέθῠτο [Refs]. [ῡ in future and aorist, ῠ in perfect active and passive, and aorist passive; ῡ generally in present and imperfect, except in trisyllable cases of participle, θῠοντα [Refs 8th c.BC+]; ἔθύ?~Xε, θύ?~Xων, [Refs 5th c.BC+]; θύ?~Xειν, at the end of a line, [Refs 5th c.BC+]; θύ?~Xεις…
Read the full entry →θύω
thuo
a primary verb; properly, to rush (breathe hard, blow, smoke), i.e.
(by implication) to sacrifice (properly, by fire, but genitive case);
by extension to immolate (slaughter for any purpose):--kill, (do)
sacrifice, slay.
θύω
v.
I sacrifice, kill
θύω thuō 14x
to offer; to kill in sacrifice, sacrifice, immolate, Acts 14:13, 18; in NT to slaughter for food, Mt. 22:4
Verb-AAM-2P — Verb · aorist · active · imperative · second person · pluralaorist active imperative — a completed action, viewed as a whole.
V-AAM-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Plural
14 occurrences in the New Testament, rendered 11 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 14 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 74 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.
ἔοικεν οὖν τοῖς μὲν τὸ δεύτερον Πάσχα θύουσιν ὁ ἐκ λήθης
τοῦ δʼ Ἰσάκου πέμπτον τε καὶ εἰκοστὸν ἔτος ἔχοντος τὸν βωμὸν κατασκευάζοντος καὶ πυθομένου, τί καὶ μέλλοιεν θύειν ἱερείου μὴ παρόντος, τὸν θεὸν αὐτοῖς παρέξειν ἔλεγεν ὄντα ἱκανὸν καὶ τῶν οὐκ ὄντων εἰς εὐπορίαν ἀνθρώποις παραγαγεῖν καὶ τὰ ὄντα τῶν…
καὶ πάλιν λέγει: Θῦσον τῷ θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου: καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με.
εὐγενῆ χοιρίδια εἰς τροφὴν εἰς οἶκον ἐπεὶ μέλλομεν α … χο … μον χοιρίδια θύειν εἰς τὰ γενέσια Σαβίνου. μὴ οὖν ἄλλως ποιήσῃς. ἔρρωσο. ἀσπάζου Ὀρσενοῦφιν καὶ Ἥρωνα καὶ
παρʼ ὑμῶν κρεοπωλικὴν καὶ ταριχηρὰν κώμης Θεαδελφείας καὶ Ἀργειάδος πρὸς τὸ ἐνεστὸς κδ ἔτος θυειν ἐπὶ τῷ τελέσαι ὑπὲρ φόρου τοῦ ἔτους ἀργυρίου δραχμὰς ἑξακοσίας ὧν καὶ τὴν ἀπόδοσιν
φέρουσιν ἐδήλωσας. περὶ δὲ τοῦ βοίδιου ἐὰν μὲν καλὸν γεγονός, θῦσον αὐτό. ἕως στέλλῃ τὸν μάγειρον καὶ παντάπασιν ἐὰν ἐπιζητῇς, ἔχεις παρὰ σοὶ ἐν ἑτοίμωι
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 ἐσθίω (i.e., *esthio*) means 'to eat' and is used in various contexts, both literal and figurative. It is built from the root associated with eating and can imply consuming food in a regular manner or in a more metaphorical sense, such as devouring or squandering. The New Testament uses this term frequently, with a notable emphasis on eating in communal or ritual contexts.
φάγομαι Hellenistic for cl. ἔδομαι, v.s. ἐσθίω.
ἐσθίω. P Giss I. 808 (ii/A.p.) τὰ [π]εριστερίδι[α καὶ ὀ]ρνυθάρια, ἃ οὐκ ἤωθα ἐσϑεῖν (1. ἐσθίειν), πέμ[ψον .. -, 25.19 ὅσα ποτὲ οὐκ ἔφαγον παρὰ σοῦ ἀφοσεστια (/. ἀφέστια 2), P Oxy IX. 118 519 (c. A.D. 200) παῖδα τὸν μεικρὸν δεῖ ἄρτον ἐσθίειν, and 76. X. 1297! (iv/A-D.) προ. εἰνάριον ἐλαίου, ἀνικαλύψαι (4 ἀνα-) αὐτὸν καὶ φάγαι, “fa . . . of oil for you to uncover and eat °—so the editors, who for the form φάγαι compare P Tor I. τ (p.c. 117) μετῆλθαι, BGU I. 2508 (time of Hadrian) ἐπενέγκαι. See also Sy// 807"* (after a.D. 138) ἄραι κόκκους στροβίλου καὶ φαγεῖν μετὰ μέλιτος ἐπὶ τρεῖς ἡμέρας. On the constative force of φαγεῖν as distinguished from the durative ἐσθίειν cf. Proleg. p. 111, and for φάγομαι as an Hellenistic mixture of ἔδομαι and ἔφαγον cf. 24. p. 184 η8. MGr φαγί, “eating,” ‘‘repast.” Thumb (Hed/entsmus, p. 128 n.?) doubts the necessity of finding a Hebraism in ἐσθίειν ἀπό (Mk…
Read the full entry →φαγεῖν (phagein) — to eat.
φᾰγεῖν,
infinitive of ἔφαγον, with no present in use (except in late Gr., φαγεῖ [Refs]; φαγέοις in editions of [Refs 1st c.AD+], used as aorist 2 of ἐσθί; later 1st pers. plural ἐφάγαμεν [LXX]future is φάγομαι,[LXX+NT]; 2nd pers. singular φάγεσαι [LXX+NT]; future φαγήσω is see uncertain in [Refs 4th c.AD+]:—eat, devour, both of men and beasts, frequently in [Refs 8th c.BC+]: with genitive, eat of a thing, [LXX+8th c.BC+]
II. eat up, devour, squander, [Refs 8th c.BC+] and Sanskrit bhájati 'apportion, (middle) enjoy'.)
ἐσθίω
phago
a primary verb (used as an alternate of 2068 in certain tenses); to
eat (literally or figuratively):--eat, meat.
see GREEK for 2068
φάγω
v.
I eat
ἐσθίω esthiō 158x
to eat, Mt. 12:1; 15:27; ἐσθίειν καὶ πίνειν, to eat and drink, to eat and drink in the usual manner, follow the common mode of living, Mt. 11:18; also with the associated notion of supposed security, Lk. 17:27; to feast, banquet, Mt. 24:49; met. to devour, consume, Heb. 10:27; Jas. 5:3; from the Hebrew, ἄρτον ἐσθίειν, to eat bread, to take food, take the usual meals, Mt. 15:2
Verb-2AAP-NPM — Verb · second aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AAP-NPM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
97 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 93 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 174 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ’ αὐτοῦ·
ὁ δὲ ἀποδόσθαι τὸ πρεσβεῖον αὐτῷ τοῦ φαγεῖν συνεργῷ χρησάμενος τῇ πείνῃ τὸν ἀδελφὸν ἠνάγκαζε, κἀκεῖνος ὑπὸ τοῦ λιμοῦ προαχθεὶς παραχωρεῖ τῶν πρεσβείων αὐτῷ μεθʼ ὅρκων.
ἐπειδὴ ἐμὲ ὑπὲρ ἁμαρτιῶν μέλλοντα τοῦ λαοῦ μου τοῦ καινοῦ προσφέρειν τὴν σάρκα μου μέλλετε ποτίζειν χολὴν μετὰ ὄξους, φάγετε ὑμεῖς μόνοι, τοῦ λαοῦ νηστεύοντος καὶ κοπτομένου ἐπὶ σάκκου καὶ σποδοῦ.
δραχμῶν πεντακοσίων καὶ κεραμίων κενωμάτων πεντήκοντα καὶ κατὰ μῆνα ἄρτους πέντε καὶ ἡμικοτύλιον καὶ φαγεῖν ἐκθέτου οὔσης τῆς προθέσεως, τοῦ σπονδείου τοῦ Ἐπὶφ ἀφʼ ὥρας ὀγδόης τῆς ἐνάτης Αἰγυπτίων
ἐάν σοι δόξῃ πέμψαι μοι αὐτό, ἐπεὶ τὸ ἐμὸν ἔδωκα καὶ οὐκ ἔχω πόθεν φάγῃ ὁ ἵππος. οἶδα γὰρ ὅτι οὐ μὴ ὀμόσῃς κατὰ τοῦ δακτυλίου η εστιν μυρία
Ἀλεξάνδρειαν μετὰ τοῦ υἱοῦ μου. τούτου χάριν μανία αὐτὸν ἔσχηκεν, ἐπεὶ οὐκ εὐδόκηκεν αὐτὸν φαγεῖν τὰ ἐπιμήνια σὺν τοῖς παρʼ αὐτοῦ. ἐὰν ὁ θεὸς θέλῃ καὶ λάβῃς τὰ ἐπιμήνια
The Greek word εὐφραίνω (i.e., *euphraino*) means to cheer or gladden, and can also imply making merry or rejoicing. It is used in various contexts, including celebrations and feasts, and appears in the New Testament, notably in 2 Corinthians 2:2 and Luke 15:32. The word is derived from roots meaning 'good' and 'mind,' indicating a positive emotional state.
εὐφραίνω
[in LXX chiefly for שָׂמַח, qal, pi. ;]
to cheer, gladden: c. acc pers., opp. to λυπεῖν, II Co 2:2. Pass., to be happy, rejoice, make merry: Lk 15:32, Ac 2:26 (LXX) Ro 15:10 (LXX), Ga 4:27 (LXX), Re 11:10 12:12; seq. ἐν, Ac 7:41; ἐπί c. dat., Re 18:20; of merry-making at a feast (III Ki 4:20; cf. Kennedy, Sources, 155; Field, Notes, 69 f.), Lk 12:19 15:23, 24, 29 (LXX) (λαμπρῶς)
εὐφραίνω ; Pass., pres. eippaivouar; impf. εὐφραινόμην (Acts vii. 41, where a few codd. nidp. [οἵ. WH. App. p- 1027); 1 aor. εὐφράνθην and 1, T Tr WH nip. (Acts ii. 26; see reff. in εὐδοκέω, init.) ; 1 fut. εὐφρανθήσομαι ; (ed and φρήν) ; in Sept. very often actively for Maw to make joyful, and pass. for ΤΙΣ to be joyful, sometimes for 1) to sing; in Grk. writ. fr. Hom. down; to gladden, make joyful: twa, 2 Co. ii. 2 (opp. to λυπεῖν). Pass. to be glad, to be merry, to rejoice: absol., Lk. xv. 32; Acts ii. 26 (fr. Ps. xv. (xvi.) 9); Ro. xv. 10 (fr. Deut. xxxii. 43); Gal. iv. 27 (fr. Is. liv. 1); Rev. xi. 10; xii. 12; ἔν τινι, to rejoice in, be delighted with, a thing, Acts vii. 41 (Xen. Hier. 1, 16); ἐπί τινι, Rev. xviii. 20 L T Tr WH (for Ree. ἐπ᾽ αὐτήν) ; of the merriment of a feast, Lk. xii. 19; xv. 23 sq. 29, (Deut. xiv. 25 (26); xxvii. 7); with λαμπρῶς added, to live sumptuously…
Read the full entry →εὐφραίνω (euphrainō) — to celebrate.
εὐφραίνω,
Epic dialect ἐϋφρ-, future Attic dialect εὐφρᾰνῶ [Refs 4th c.BC+], Ionic dialect and Epic dialect εὐφρανέω [Refs 8th c.BC+]aorist 1 εὔφρᾱνα or ηὔφρ-[Refs 5th c.BC+]; Epic dialect εὔφρηνα [Refs 8th c.BC+], subjunctive ἐϋφρήνῃς [Refs]:—passive, with future middle εὐφρᾰνοῦμαι [Refs 5th c.BC+]; Ionic dialect 2nd pers. singular εὐφρανέαι (variant -έεαι) [Refs 5th c.BC+]; also passive εὐφρανθήσομαι [Refs 5th c.BC+]aorist 1 εὐφράνθην or ηὐ- [Refs 5th c.BC+]: (εὔφρων):—cheer, gladden, εὐφρανέειν ἄλοχον [Refs 8th c.BC+]; νόον, φρένα, [Refs 8th c.BC+]
Read the full entry →εὐφραίνω
euphraino
from 2095 and 5424; to put (middle voice or passively, be) in a good
frame of mind, i.e. rejoice:--fare, make glad, be (make) merry,
rejoice.
see GREEK for 2095
see GREEK for 5424
εὐφραίνω
v.
I cheer, am glad, make merry
εὐφραίνω euphrainō 14x
to gladden, 2 Cor. 2:2; pass. to be glad, exult, rejoice, Lk. 12:19; Acts 2:26; mid. to feast in token of joy, keep a day of rejoicing, Lk. 15:23, 24, 29, 32
εὐφραίνω to cheer, delight, gladden, Hom., Trag., etc.
Pass. to make merry, enjoy oneself, be happy, Od., Hdt.; ἐπί τινι Ar.; ἔν τινι, διά τινος, ἀπό τινος Xen.; c. part., εὐφράνθη ἰδών was rejoiced at seeing, Pind.
Verb-APS-1P — Verb · aorist · passive · subjunctive · first person · pluralaorist passive subjunctive — a completed action, viewed as a whole.
V-APS-1P Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Subjunctive Person: first Number: Plural
14 occurrences in the New Testament, rendered 12 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 14 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 116 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.
ἐλπιζομένου γὰρ τἀγαθοῦ προγήθει, ὡς τρόπον τινα χαίρειν πρὸ χαρᾶς καὶ εὐφραίνεσθαι πρὸ εὐφροσύνης.
Ῥωμαίοις δʼ ἦν μὲν πύστις τῆς Τιβερίου τελευτῆς εὐφραίνοντό τε τῷ ἀγαθῷ τῆς ἀγγελίας, οὐ μὴν πιστεύειν γε θάρσος ἦν αὐτοῖς, οὐ τῷ μὴ βούλεσθαι, πρὸ πολλῶν γὰρ ἂν ἐτίμησαν χρημάτων τὸ ἐπαληθεῦσαν τῶν λόγων, δέει δὲ μὴ ψευδοῦς τῆς ἀγγελίας γενομένης…
ἐφ̓ ὅσον ἐστὶν ἐν ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν.
ἀντίφορτον, ἵνα σχῶμεν αὐτὸ εἰς τὰ Σουχεῖα, ἵνα καὶ ἐν τούτωι διὰ σὲ δόξωμεν εὐφραίνεσθαι· νομίζω δὲ, ὅτι οὐδʼ ἐν τούτωι μὲ λυπήσεις πάντως δὲ τῇ ἐνάτῃ ἀνενεχθήτω ἵνα
ἵνα αὐτὸ ἄρῃς καὶ τροφεύσῃς καὶ μακαρία ἐὰν ποιήσῃς. εἰς τὰς δύο οἰκίας μέλλεις εὐφραίνεσθαι καὶ ἐξαλλάσσεσθαι. δέξαι πέντε στατῆρας. ἐὰν συνευδοκῇς οκη τροφεύειν, περισσότερον μέλλεις μισθάριον εὑρίσκειν, ὡς
μύρα ἀνάγεται εὐπόρως. διὸ ἐρωτῶ σε τὴν κυρίαν μου … … χως καὶ ἱλαρῶς εὐφραίνεσθαι. καὶ γὰρ ὧδε καλῶς ἐστιν. ἐὰν γὰρ ὑμεῖς λυπῆσθε ἐγὼ ἀδημονῶ. ἐργασίαν οὖν δώσεις