Luke 15:4 — Word Study
N1904τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
BSAWhattis mananthrōpos [a human being, a person] ofek yousu havingechō▸ [possesses, holds] a hundredhekaton [a large number, numerous] sheepprobaton andkai having lostapolluō▸ [destroys, misplaces] ofek themautos one notou leaveskataleipō▸ [abandon, depart from] theho ninetyenenēkonta [a majority, most] nineennea inen theho open fielderēmos [a grazing area, a place of nourishment] andkai goesporeuō▸ afterepi [pursue, search for] the [one]ho having been lostapolluō■ [destroyed, misplaced] untilheōs he may findehuriskō▸ [discovers, meets] it?autos
| Greek | English | Parsing |
|---|---|---|
| τίς | What | Interrogative pronoun, nominative, singular |
| ἄνθρωπος | man | Noun, nominative, singular |
| ἐξ | of | Preposition |
| ὑμῶν | you | Personal pronoun, second person, genitive |
| ἔχων | having | Verb, present, active |
| ἑκατὸν | a hundred | Adjective, nominative |
| πρόβατα | sheep | Noun, accusative, plural |
| καὶ | and | Conjunction |
| ἀπολέσας | having lost | Verb, aorist, active |
| ἐξ | of | Preposition |
| αὐτῶν | them | Personal pronoun, genitive, plural |
| ἓν | one | |
| οὐ | not | Particle, negative |
| καταλείπει | leaves | Verb, present, active |
| τὰ | the | Article, accusative, plural |
| ἐνενήκοντα | ninety | Adjective, nominative |
| ἐννέα | nine | Adjective, nominative |
| ἐν | in | Preposition |
| τῇ | the | Article, dative, singular |
| ἐρήμῳ | open field | Adjective, dative, singular |
| καὶ | and | Conjunction |
| πορεύεται | goes | Verb, present, no voice stated |
| ἐπὶ | after | Preposition |
| τὸ | the [one] | Article, accusative, singular |
| ἀπολωλὸς | having been lost | Verb, perfect, active |
| ἕως | until | Adverb |
| εὕρῃ | he may find | Verb, second aorist, active |
| αὐτό; | it? | Personal pronoun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “What man among you, if he has a hundred sheep and loses one of them, does not leave the ninety-nine in the pasture and go after the one that is lost, until he finds it? |
| KJV | What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? |
| ASV | What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? |
| YLT | 'What man of you having a hundred sheep, and having lost one out of them, doth not leave behind the ninety-nine in the wilderness, and go on after the lost one, till he may find it? |
| WEB | “Which of you men, if you had one hundred sheep and lost one of them, wouldn’t leave the ninety-nine in the wilderness and go after the one that was lost, until he found it? |
| BBE | What man of you, having a hundred sheep, if one of them gets loose and goes away, will not let the ninety-nine be in the waste land by themselves, and go after the wandering one, till he sees where it is? |
Where translations differ is primarily in the rendering of ἄνθρωπος and ἔχων — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that elaborate on the conditions and actions of the shepherd.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectτίς
verbἔχω
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 15:4
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 Lost Sheepgenerated
Luke 15:4 presents a parable told by Jesus to emphasize the importance of every individual to God. In this story, Jesus asks a rhetorical question about a man who has a hundred sheep but loses one. He illustrates the lengths to which a shepherd would go to find the lost sheep, paralleling God's pursuit of sinners. This parable is part of a broader teaching on repentance and the joy in heaven over one sinner who repents, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 13:15 | “You hypocrites!” the Lord replied. “Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water? |
| 2 | Matthew 12:11 | He replied, “If one of you has a sheep and it falls into a pit on the Sabbath, will he not take hold of it and lift it out? |
| 3 | Matthew 18:12 | What do you think? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the hills and go out to search for the one that is lost? |
| 4 | Romans 2:1 | You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things. |
| 5 | Psalm 119:176 | I have strayed like a lost sheep; seek Your servant, for I have not forgotten Your commandments. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — ἄνθρωπος, anthrōposgenerated
The word ἄνθρωπος is a noun meaning 'man' or 'human being.' It is used in various contexts in the New Testament to refer to people in general, and it can encompass both genders. This term is foundational in discussions about human nature and relationships, appearing frequently throughout the scriptures.
In this verse, it is used to refer to a hypothetical man, emphasizing the common experience of humanity in the search for what is lost. The parsing indicates that it is in the nominative case, singular, and masculine, identifying a specific person.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses the term man, which is consistent across several translations, including the KJV, ASV, and others that also use man or a man.
However, the WEB translates it as Which of you men, adding a plural nuance. This slight variation reflects different approaches to the original Greek, but all translations convey the essence of the question about a man's responsibility.
Sentence Structuregenerated
The main verb of the verse is καταλείπει, meaning 'leaves.' This verb governs the structure of the sentence, which includes a conditional clause introduced by ἐάν (if), a prepositional phrase indicating the location of the ninety-nine sheep, and a participial phrase describing the action of going after the lost sheep.
The sentence is structured to present a rhetorical question, emphasizing the action of the shepherd and the significance of the lost sheep, with a clear focus on the subject's responsibility.
Septuagint Backgroundgenerated
ἄνθρωπος is used in the Septuagint to translate the Hebrew word for 'man,' often representing humanity in various contexts. It appears in many passages, highlighting the human condition and God's relationship with people.
The term ἀπολέσας connects to the Hebrew concept of loss, as seen in the LXX, where it often reflects themes of destruction or loss, reinforcing the significance of the lost sheep in this parable.
In plain words — the whole versegenerated
Luke 15:4 shares a parable where Jesus asks what man would leave ninety-nine sheep to find one lost sheep. This illustrates God's love for individuals, showing that each person matters greatly to Him.
Frequently Asked Questionsgenerated
This parable illustrates God's relentless love and pursuit of those who are lost, showing that He values each individual deeply.
Jesus uses the imagery of a shepherd to connect with His audience, as shepherds were common in their culture, symbolizing care, guidance, and protection.
Losing one sheep represents the loss of an individual soul, emphasizing that every person is important to God and worthy of being sought after.
The parable highlights the joy in heaven over one sinner who repents, reinforcing the message that God desires all to return to Him.
Reflection Questionsgenerated
- In what ways have I experienced God's pursuit in my own life?
- How can I reflect the shepherd's heart in my relationships with others?
- What does it mean for me to be a part of the ninety-nine, and how can I support those who are lost?
- How can I actively seek out those who may feel lost or forgotten in my community?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this parable to discuss God's pursuit of humanity and the significance of each soul.
Moreover, that Achamoth wandered beyond the Pleroma, and received form from Christ, and was sought after by the Saviour, they declare that He indicated when He said, that He had come after that sheep which was gone astray.Early Church Fathers on Luke 15 →
Now the Pythagoreans make the following statements: that the universe consists of a Monad and Duad, and that by reckoning from a monad as far as four they thus generate a decade.Early Church Fathers on Luke 15 →
Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does he not leave &c.Early Church Fathers on Luke 15 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Luke 15:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat man of you having an hundred sheep,.... A flock of sheep, consisting of such a number; [See comments on Matthew 18:12], if he lose one of them, by straying from the flock, doth not leave the
Read John Gill on Luke 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
Read Robert Jamieson on Luke 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? Ver. 4. See Matthew 18:13.
Read John Trapp on Luke 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) What man of you, having an hundred sheep . . .?—The meaning of the parable is so clear that it requires but little in the way of explanation. It gains, however, fresh force and interest if we remember that it followed on the great parable of the Good Shepherd in John 10:1-16, and on the compassion for the lost sheep of which we read in Matthew 9:36. The thought was, if we may use the language which rises to our lips, a dominant idea in the mind of Him who spoke. The primary application of that idea is clearly to be found in the immediate occasion of the parable, in the love which bids the Son of Man to concentrate His thoughts and energy and prayers on some one soul among those…
Read Charles John Ellicott on Luke 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. What man of you] Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens. A hundred sheep] Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature…
Read AdamClarke on Luke 15 →CambridgeThe Cambridge Bible for Schools and Colleges4. an hundred sheep] And yet out of this large flock the good shepherd grieves for one which strays. There is an Arab saying that God has divided pity into a hundred parts, and kept ninety-nine for Himself.in the wilderness] i.e. the Midbar, or pastures; see Luke 2:8. The sheep are left of course under minor shepherds, not uncared for. Some see in the Lost Sheep the whole human race, and in the ninety-nine the Angels: as though mankind were but a hundredth part of God’s flock.until he find it] Strange that utterances so gracious as this should be utterly passed over, when so many darker details are rigidly pressed!
Read Cambridge on Luke 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleFIRST PARABLE. The Lost Sheep—The stupid sinner, Luke 15:3-7.4. What man of you—Our Lord puts the case home to them as the official shepherds of the people, grounding his appeal on their own conscience.
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
“What man among you, if he has a hundred sheep and loses one of them, does not leave the ninety-nine in the pasture and go after the one that is lost, until he finds it?
“Which of you men, if you had one hundred sheep and lost one of them, wouldn’t leave the ninety-nine in the wilderness and go after the one that was lost, until he found it?
“What man among you, if he has a hundred sheep and loses one of them, does not leave the ninety-nine in the pasture and go after the one that is lost, until he finds it?
“Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it?
Tyndale line
What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
What man of you having a hundred sheep, if he loseth one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he findeth it?
What man of you hauing an hundreth sheepe, if hee lose one of them, doeth not leaue ninetie and nine in the wildernesse, and goe after that which is lost, vntill he finde it?
Strictly literal
What man of you having a hundred sheep, and having lost one of them, does not leave the ninety and nine in the wilderness and go after that which is lost, until he find it?
'What man of you having a hundred sheep, and having lost one out of them, doth not leave behind the ninety-nine in the wilderness, and go on after the lost one, till he may find it?
“What man of you having one hundred sheep, and having lost one out of them, does not leave behind the ninety-nine in the wilderness, and go on after the lost one, until he may find it?
“Which one of you, if he has a hundred sheep and then loses one of them, will not leave the ninety-nine in the wilderness, and go after the lost one until he finds it?
From the Latin
What man of you that hath an hundred sheep: and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost, until he find it?
Simplified
“Imagine a man who had a hundred sheep lost one of them. Wouldn't he leave the ninety-nine in the open pasture, and search for the one that's lost until he finds it?
What man of you, having a hundred sheep, if one of them gets loose and goes away, will not let the ninety-nine be in the waste land by themselves, and go after the wandering one, till he sees where it is?
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.
Quis ex vobis homo, qui habet centum oves, et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam quæ perierat, donec inveniat eam ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܢܘ ܡܢܟܘܢ ܓܒܪܐ ܕܐܝܬ ܠܗ ܡܐܐ ܥܪܒܝܢ ܘܐܢ ܢܐܒܕ ܚܕ ܡܢܗܘܢ ܠܐ ܫܒܩ ܬܫܥܝܢ ܘܬܫܥܐ ܒܕܒܪܐ ܘܐܙܠ ܒܥܐ ܠܗܘ ܕܐܒܕ ܥܕܡܐ ܕܢܫܟܚܝܘܗܝ
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.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
The standard critical text of the New Testament.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
The previous edition, still widely cited.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
The Society of Biblical Literature edition, freely licensed.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
The edition that turned scholarship toward the earliest manuscripts.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ — ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
An independent critical text built from the oldest witnesses then known.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
A recent critical edition following documentary evidence closely.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν — οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
The reading of the majority of surviving manuscripts.
τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν — οὐ καταλείπει τὰ — ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
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 |
|---|---|---|
| ἀπολέσας having lost | NA28, NA27, Tyn, SBL, WH, TR, Byz | Treg |
| ἓν one | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἐνενήκοντα ninety | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 15:4
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.
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
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 →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-NSM — Interrogative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
I-NSM Part of Speech: Interrogative pronoun Case: Nominative Number: Singular Gender: Masculine
568 occurrences in the New Testament, rendered 17 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 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
Every reference is on the Strong's page.
Counted over the 601 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 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-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
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
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
933 occurrences in the New Testament, rendered 26 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 913 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.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
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
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word ἑκατόν (i.e., *hekaton*) means 'a hundred' and is indeclinable. It appears in various New Testament passages, including Matthew 13:8 and Mark 4:8. The word is also referenced in classical literature and has Latin and other Indo-European cognates. There are no significant disagreements among the lexicons regarding its meaning.
ἑκατόν, oi, ai, τά, [fr. Hom. down], a hundred: Mt. xiii. 8 (sc. καρπούς) ; xviii. 12; Jn. xix. 39, ete.
ἑκατόν. P Lond 11784 (a.p. 194) (ΞΞ 111. p. 217, Selections, p. 100) ἐνἸτάγιον πᾶν ἐκ πλήρους δηνάρια ἑκατόν, “a fee amounting altogether to a hundred denarii.” Other citations are needless. MGr has ἑκατό(ν). ἑκατοντάρχης (—06). The variations between rst and 2nd decl. forms of this word in the papyri may be illustrated by P Ryl IT. 1413 (A.D. 37) a petition addressed Tatwr Τρεβίωι ᾿Τούστωι éxaτοντάρχῃ and 16. 8117 (c. A.D. 104) διὰ TOOL... 2... ] ἑϊκατον]τάρχου ᾿Ιουλίου. See for the Biblical usage Thackeray Gr. i. p. 156. For a reference to a soldier \eyeGyos δευτέρας ἑκατονταρχίας Βραβιρίου who accompanied apparently as a guard a cargo-boat of grain belonging to the government, see P Oxy II. 2769 (A.p. 77). The form éxaτόνταρχος along with πεντηκόνταρχος (cf. Exod 1821 a/.) is found in Predsigke 599 (Ptol.). The rin ἑκατόνταρχος is due to false analogy with πεντηκόνταρχος, as in…
Read the full entry →ἑκατόν (hekaton) — hundred.
ἑκᾰτόν,
[Refs 4th c.AD+] ἑκοτόν [Refs 4th c.BC+], οἱ, αἱ, τά, indeclinable:— a hundred, [Refs 8th c.BC+]: in compounds frequently loosely for very many. (Dissim. from sém [kcirc]ṃtóm, compare εἷς and Latin centum, Lithuanian ši[mtilde]tas, etc.)
ἑκατόν
hekaton
of uncertain affinity; a hundred:--hundred.
ἑκατόν
Indec.num.
one hundred
ἑκατόν
a hundred, Lat. centum, Il., etc.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
hun'-dred (me'-ah; hekaton).
See NUMBER.
17 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 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 112 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.
τούτῳ μὲν οὖν τὸ θεῖον ἀεὶ παρίσταται πνεῦμα πάσης ὀρθῆς ἀφηγούμενον ὁδοῦ, τῶν δὲ ἄλλων, ὡς ἔφην, τάχιστα διαζεύγνυται, ὧν καὶ τὸν βίον ἐν εἴκοσι καὶ ἑκατὸν ἐτῶν ἀριθμῷ πεπλήρωκε·
Ὁ δὲ θεὸς τοῦτον μὲν τῆς δικαιοσύνης ἠγάπησε, κατεδίκαζε δʼ οὐκ ἐκείνων μόνων τῆς κακίας, ἀλλὰ καὶ πᾶν ὅσον ἦν ἀνθρώπινον τότε δόξαν αὐτῷ διαφθεῖραι καὶ ποιῆσαι γένος ἕτερον πονηρίας καθαρόν, ἐπιτεμόμενος αὐτῶν τὸν βίον καὶ ποιήσας ἐτῶν οὐχ ὅσα…
καὶ προσαποτεισάτω ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα πέντε καὶ ἱερὰς τοῖς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ἑκατὸν καὶ μηδὲν ἧσσον ἐπάναγκον ἔστω ποιεῖν αὐτοῖς κατὰ τὰ προγεγραμμένα. Ἀμμώνιος ὁ παρὰ Σώσου
ἐστιν χαλκοῦ δραχμὰς τρισχιλίας ἑξακοσίας , τὸ δὲ πᾶν χαλκοῦ τάλαντον ἓν δραχμὰς δισχιλίας ἑκατὸν καὶ παρὼν ἐπὶ τοῦ ἀρχείου ὁ Χαιρήμων ἀνωμολογήσατο ἀπέχειν τὸ τοῦ χαλκοῦ τάλαντον α
Πετεσούχωι τοῖς Πανοβχούνιος τοῦ Τοτοηοῦς τοῖς δυσὶν Πέρσαις τῆς ἐπιγονῆς χαλκοῦ νομίσματος δραχμὰς πεντακισχιλίας ἑκατὸν ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Πετεαρσεμθεῖ ἐν μηνὶ Φαρμοῦθι τοῦ ιε
πρόβατον refers to a sheep, derived from the notion of something that walks forward. It is used in the New Testament to denote sheep literally and metaphorically, often representing followers of a leader, especially in the context of the Good Shepherd. The term can also imply timidity or laziness when used proverbially. It appears in verses like Matthew 7:15 and Romans 8:36.
πρόβατον, -ου, τό
(< προβαίνω),
[in LXX chiefly for צֹאן, also for שֶׂה, more rarely for כֶּבֶשׂ (כֶּשֶׂב), רָחֵל;]
in Hom., Hdt., cattle, esp. of small cattle, sheep and goats.
In NT, as in Attic writers generally (cf. MM, xxi), a sheep: Mt 7:15, Mk 6:34, al.; πρόβατα σφαγῆς, Ro 8:36(LXX). Metaph. (in cl. of timidity, stupidity or idleness), of the followers of a leader or master, esp. of those who are subject to the care of the Good Shepherd: Mt 10:6 15:24 26:31(LXX), Mk 14:27(LXX), Jo 10:7, 8, 15, 16, 26, 27 21:16, 17 (WH txt., προβάτια),
πρόβατον is used of ‘‘sheep” collectively in such a passage as P Hib I. 3210 (B.c. 246) πρόβατα Xn, (dv) ἔρσίεν)ες ἢ, ἄρνες ty . . . “38 sheep, of whicheizht are rams, 13 lambs . .” Other exx. of the word are P Petr II. 22° (iii/B.c.) Botds(?) ἢ ὑποζύγιον (‘‘ass ’’) ἢ πρόβατον, P Oxy II. 2445 (A.D. 23) πρόβατα τριακόσια εἴκοσι καὶ αἶγας [ἑκατ]ὸν ἑξήκον[τ]α καὶ τοὺς ἐπακολουθ(οῦντας) ἄρνας [κ]αὶ ἐρίφους, P Fay
πρόβατον (probaton) — sheep.
πρόβᾰτον, τό,
frequently in plural πρόβατα (but also in singular, [Refs 5th c.BC+]; irregular dative πρόβασι[Refs 5th c.AD+] — used (among the Ionians and Dorians) of all four-footed cattle, [Refs 5th c.BC+]; of Europa's bull, [Refs 8th c.BC+] generally of cattle, flocks and herds, [Refs 8th c.BC+]; τὰ π. καὶ καρταίποδα [Refs]; opposed to ἄνθρωποι, [Refs 8th c.BC+]; τὰ λεπτὰ τῶν π. small cattle, i.e. sheep and goats, [Refs 4th c.BC+]; so later, π. ἀπὸ τῶν ἀρνῶν καὶ τῶν ἐρίφων λήψεσθε [LXX] almost invariably of sheep, [Refs 5th c.BC+]; so in later Boeotian dialect, [Refs]: generally, animals for slaughter, whether for sacrifices, [Refs 5th c.BC+]; or for food, [Refs 5th c.BC+]
Read the full entry →πρόβατον προβάτιον
probaton
probably neuter of a presumed derivative of 4260; something that walks
forward (a quadruped), i.e. (specially), a sheep (literally or
figuratively):--sheep(-fold).
see GREEK for 4260
πρόβατον, ου, τό
n.n.
a sheep
πρόβατον πρόβα^τον, ου, τό, προβαίνω mostly in pl. πρόβατα, properly, anything that walks forward; in Hom. generally of cattle, flocks and herds; in Hdt. and Pind. also of horses; τὰ λεπτὰ τῶν προβάτων small cattle, i. e. sheep and goats, Hdt.; but in attic always of sheep, Ar., Thuc.
proverb. of stupid, lazy people, πρόβατ᾽ ἄλλως a set of sheep, Ar.; so, προβατίου βίος, i. e. a lazy do-nothing life, id. Ar.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
40 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 39 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 210 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.
τὰς γοῦν πολυζῴους ἀγέλας προβάτων αἰγῶν βοῶν ἄγει ποιμὴν αἰπόλος βουκόλος, ἄνθρωποι μηδὲ τοῖς σώμασιν ἐρρωμένοι καὶ σφριγῶντες, ὡς ἕνεκα γοῦν εὐεξίας ἐμποιῆσαι τοῖς ἰδοῦσι κατάπληξιν·
Οἱ δὲ χαίροντες οἷς τε ἑώρων καὶ οἷς ἤκουον τοῦ στρατηγοῦ τῆς κατὰ δύναμιν αὐτῶν σπουδῆς οὐκ ἀπελείποντο, ἀλλʼ εἰσέφερον ἄργυρόν τε καὶ χρυσὸν καὶ χαλκὸν ξύλα τε τῆς καλλίστης ὕλης καὶ μηδὲν ὑπὸ τῆς σήψεως παθεῖν δυνάμενα, αἰγείους τε τρίχας καὶ…
γέγραπται γὰρ περὶ αὐτοῦ ἅ μὲν πρὸς τὸν Ἰσραήλ, ἃ δὲ πρὸς ἡμᾶς, λέγει δὲ οὕτως: Ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν: τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν: ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐναντίον τοῦ…
Ἰάσονι δοῦναι στρῶμα ἢ δραχμὰς λ, οὐκ ἔδωκεν. γραψάτω οὖν Ἀπολλοδώρωι τῶι ἐπὶ τῶν προβάτων δοῦναι ἔρια δραχμῶν λ, ἐγὼ δὲ ἀπέγνωσα ὧδε, ἵνα γένηταί σοι στρῶμα· ἐγὼ δὲ
δ εν … … … εὐκαιρήσης, γράψον ἡμῖν ἵνα παραγενωμ … … λόγον τῶν προβάτων καὶ τὸν χρόνον οὗ … ἔρρωσο. ἔτους λζ, Παχὼνς
ὧν τὸ καθʼ ἓν σήμερον ὑπόκειται τῶν τε ἐγγαίων καὶ κτηνῶν τῆι προκειμένῃ Ταθώτει, πρόβατα μὲν ὀκτὼ βόες δύο καὶ τὰ ἐπεσόμενα τούτοις καὶ οἰκίαν ᾠκοδομημένην καὶ ἐστεγασμένην καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀπόλλυμι (*apollumi*) is built from the prefix ἀπ- and a root meaning to destroy. It covers a range of meanings including to destroy, kill, lose, or perish, both literally and metaphorically. In the New Testament, it is used to describe destruction and loss of life, as seen in verses like Matthew 10:28. The lexicons do not present significant disagreement.
ἀπόλλυμι. One or two instances of the literal use of this common verb will suffice—P Petr III. 51° τὸ ἀργύριον ὃ ὥιοντο ἀπολωλέναι, “the money which they thought had been lost,” P Oxy IV. 743°% (B.c. 2) ἐγὼ ὅλος διαπον[ο]ῦμαι εἰ Ἕλενος χαλκοῦς ἀπόλε[σ]εν, “1 am quite upset at Helenos’ loss of the money” (Edd.). In P Fay 111° (a.p. 95-6) we have it of destroying life: μένφομαί σαι μεγάλως ἀπολέσας X[v]piSia δύω ἀπὸ τοῦ ckvApod τῆς ὡδοῦ, “1 blame you greatly for the loss of two pigs owing to the fatigue of the journey” (Edd.). (Probably the writer meant ἀπολέσαντα, but the nom. will construe.) So in the dreams of Ptolemy, son of Glaucias, the helper of the Temple twins, P Par 50° (p.c. 160) Λέγω: Μηθαμῶς ἐργῇς (?) ἢ ἀπολέσῃ σου τὸν παῖδα’ κύριος οὐκ ἀπολύει (-- ἀπολλύει, presumably) τὸν αὑτοῦ παῖδα. Cf. P Petr III. 36 (a) verso*® δεόμενος μή pe ἀπολέσηι τῶι λιμῶι ἐν τῆι φυλακῆι : so Lk…
Read the full entry →ἀπολλύω (apolluō) — to destroy.
Included with: ἀπόλλῡμι
or ἀπολλύω [Refs 5th c.BC+]; the form is rejected by [Refs 5th c.BC+], imperfect ἀπώλλυν[Refs 5th c.BC+]future ἀπολέσω, Epic dialect ἀπολέσσω, Attic dialect ἀπολῶ, Ionic dialect ἀπολέω[Refs 5th c.BC+]aorist ἀπώλεσα, Epic dialect ἀπόλεσσα: perfect ἀπολώλεκα:—frequently in tmesi in Epic dialect; preposition postponed in [Refs 8th c.BC+] —stronger form of ὄλλυμι, destroy utterly, kill, in [Refs 8th c.BC+] mostly of death in battle, ἀπώλεσε λαὸν Ἀχαιῶν[Refs]; also of things, demolish, lay waste, ἀπώλεσεν Ἴλιον ἱρήν [Refs], etc.; generally, βίοτον δ᾽ ἀπὸ πάμπαν ὀλέσσει will waste my substance, [Refs 8th c.BC+]; οἵ μ᾽ ἀπωλλύτην sought to destroy me (imperfect sense), [Refs 5th c.BC+]; in pregnant sense, ἐπεί με γᾶς ἐκ πατρίας ἀπώλεσε drove me ruined from.., [Refs 5th c.BC+]; τῆς παρ᾽ ἡμέραν χάριτος τὰ μέγιστα τῆς…
Read the full entry →ἀπόλλυμι
apollumi
from 575 and the base of 3639; to destroy fully (reflexively, to
perish, or lose), literally or figuratively:--destroy, die, lose, mar,
perish.
see GREEK for 575
see GREEK for 3639
ἀπόλλυμι
v.
I destroy, lose, am perishing
ἀπόλλυμι to destroy utterly, kill, slay, and of things, to destroy, demolish, waste, Hom., attic; in pregnant sense, γᾶς ἐκ πατρίας ἀπ. to drive me ruined from my fatherland, Eur.; λόγοις ἀπ. τινά Soph.:— to talk or bore one to death, Ar.
to lose utterly, πατέρα, νόστιμον ἦμαρ Hom.
Mid. ἀπόλλυμαι, fut. -ολοῦμαι, ionic -ολέομαι with part. ἀπολεύμενος: aor2 -ωλόμην: perf. -όλωλα: plup. ἀπολώλειν:— to perish utterly, die, Il.; c. acc. cogn., ἀπ. κακὸν μόρον, αἰπὺν ὄλεθρον Od.; to be undone, id. Od.; ἀπόλωλας you are done for, lost, ruined, Ar.; as an imprecation, κάκιστ᾽ ἀπολοίμην id. Ar.; in fut. part., ὦ κάκιστ᾽ ἀπολούμενε oh destined to a miserable end! i. e. oh villain, scoundrel! Ar.
Read the full entry →Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
94 occurrences in the New Testament, rendered 43 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 90 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 219 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.
κρύπτεται μὲν ἀεὶ καὶ φυλάττεται τὰ πάθη ἐν Σικίμοις — ὠμίασις δὲ ἑρμηνεύεται, ὁ γὰρ πονούμενος περὶ τὰς ἡδονὰς φυλακτικὸς τῶν ἡδονῶν ἐστιν —, ἀπόλλυται δὲ καὶ διαφθείρεται παρὰ τῷ σοφῷ, οὐ πρὸς βραχύν τινα χρόνον, ἀλλ’ „ἕως τῆς σήμερον ἡμέρας“,…
τοῦ δὲ μὴ θηρίοις ἀλώμενος περιπέσῃ δεδιότος καὶ τοῦτον ἀπόληται τὸν τρόπον, ἐκέλευε μηδὲν ὑφορᾶσθαι σκυθρωπὸν ἀπὸ τοιαύτης αἰτίας, ἀλλʼ ἕνεκα τοῦ μηδὲν αὐτῷ ἐκ θηρίων γενέσθαι δεινὸν διὰ πάσης ἀδεῶς χωρεῖν γῆς·
τοῦτο λέγει, ὅτι δικαίως ἀπολεῖται ἄνθρωπος, ὃς ἔχων ὁδοῦ δικαιοσύνης γνῶσιν ἑαυτὸν εἰς ὁδὸν σκότους ἀποσυνέχει.
βλάβους κατανεμήσεως διὰ τῶν ἑαυτῶν προβάτων ἔδωκάν μοι πληγὰς πλείους ἀναιδευόμενοι μὴ ἀποδοῦναι, καὶ ἀπώλεσα ἃς εἶχον ἀπὸ τιμῆς ὀπίου ἀργυρίου δραχμὰς μ καὶ ζώνην . διὸ ἀξιῶ ἀντιλήμψεως
τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα καὶ ἐνειλούμενός μοι ἀπώλεσα πινακίδα καὶ ἀργυρίου δραχμὰς ξ, ἔτι δὲ καὶ ἐτόλμησεν φθόνου μοι ἐπαγαγεῖν αἰτίας τοῦ
τακτα βαλ … αι … … … Εὐτυχῆς ἀπολέσθαι … … τοῦ προκειμένου ἐλαιῶνος … θ … … δεσμῶν ἑπτακοσίων
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
933 occurrences in the New Testament, rendered 26 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 913 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.
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-GPN — Personal pronoun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
P-GPN Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Neuter
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
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 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 336 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 444 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word καταλείπω (i.e., *kataleipo*) means to leave behind or abandon. It can refer to leaving something remaining, forsaking, or reserving. In the New Testament, it appears in contexts such as leaving a place (Matthew 4:13) or forsaking a family (Matthew 19:5). The lexicons also note its use in a metaphorical sense, such as abandoning true religion (2 Peter 2:15).
κατα-λείπω,
[in LXX chiefly far שׁאר, ni., hi., also for עזב, יתר, etc.;]
to leave behind, leave: c. acc. pers. (rei), Mt 4:13, Mk 12:19, 21, Lk 20:31, Ac 24:27 25:14, He 11:27; of sailing by a place, Ac 21:3; ptcp., καταλιπών, redundant (Dalman, Words, 21 f.), Mt 16:4 21:17; pass., Jo 8:[9], I Th 3:1; metaph., εὐθεῖαν ὁδόν, II Pe 2:15.
Read the full entry →κατα-λείπω ; fut. καταλείψω ; 1 aor. κατέλειψα (in later auth.; ef. Lob. ad Phryn. p. 713 sqq.; [Veitch s. v. λείπω; WH. App. p. 169 sq.]); 2 aor. κατέλιπον ; Pass., pres. καταλείπομαι; pf. ptep. καταλελειμμένος [ WH -Acppevos, see (their App. p. 154°, and) 8. v.I, ¢]; 1 aor. κατελείφθην; (see κατά, III. 5); Sept. for win, Vswn, tip; [fr. Hom. down ]; to leave behind; with ace. of place or pers. ; a. i q. to depart from, leave, a pers. or thing: Mt. iv. 13; vi. 4; xxi. 17; Heb. xi. 27 ; metaph. εὐθεῖαν ὁδόν, to forsake true religion, 2 Pet. ii. 15. pass. to be left: In. viii. 9; i.q. to remain, foll. by ἐν with dat. of place, 1 Th. iii. 1. b. i. q. to bid (one) to remain: twain a place, Acts xviii. 19; Tit. i. 5 [R G; al. ἀπολείπω]. ec. to forsake, leave to one’s self a pers. or thing, by ceasing to care for it, to abandon, leave in the lurch: τὸν πατέρα k. τὴν μητέρα, Mt. xix.5; Mk. x.…
Read the full entry →καταλείπω. For the yst aor. formation κατέλειψα, as in Ac 6%, cf. P Giss I. 69% (A.D. 118-9) αὐτὸν παρὰ σοὶ κατέλειψα, P Ryl II. 15328 (a.p. 138-61) ὃν κατέλιψα ἐν Ζμύρνῃ τῆς ᾿Ασίας παρὰ τροφῷ θηλάζοντα, and the exx. in Deissmann 2.5 p. 190. The verb is very common of property “‘left” or bequeathed, as in P Eleph 2° (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος, καταλείπειν τὰ ὑπάρχοντα αὑτοῦ πάντα Καλλίσται, P Magd 13 (B.C. 217) ἐπιζητοῦντές τινα μέρη τῶν καταλειφθέντων ὑπαρχόντων ὑπὸ Φιλίππου, P Tebt 11. 380% (A.D. 67) καταλιφθησωμένων ὑπαρχόντων ἁπάντων, 20. 327." (late ii/A.D.) τετελευτηκότος ἀπ[όρου] μηδὲ ἕν καταλείπ[οντο]ς, ‘he died without means, leaving nothing at all” (Edd.), 24. 4068 (c. A.D. 266) λόγος ὧν κατάλειψεν (1. κατέλ--) Tlatdos γενόμ[ε]νός pov ἀ[ν]ήρ, ‘‘account of effects left by Paulus, my late husband” (Edd.). With the usage in Mk 107 we may compare P Oxy III. 5264…
Read the full entry →καταλείπω (kataleipō) — to leave behind.
καταλείπω,
later καταλιμπάνω (which see), Epic dialect also καλλείπω [Refs 8th c.BC+]: future καλλείψω [Refs]: aorist κάλλῐπον [Refs]: aorist 1 subjunctive καλλείψῃς [Refs 4th c.AD+]; participle καλλείψας [Refs 2nd c.AD+]; Ionic dialect iterative καταλίπεσκε (κατελίπεσκε, καταλειπέεσκε codices) [Refs 5th c.BC+]: perfect -λέλοιπα[Refs 5th c.BC+] —middle, future καταλείψομαι (in passive sense) [Refs 5th c.BC+]: aorist 2 -ελιπόμην[Refs 5th c.BC+]:—passive, future καταλειφθήσομαι [Refs 5th c.BC+]:—leave behind, πὰρ δ᾽ ἄρ᾽ ὄχεσφιν ἄλλον.. κάλλιπεν [Refs 8th c.BC+]; especially of persons dying or going into a far country, κὰδ δέ με Χήρην λείπεις ἐν μεγάροισι [Refs 8th c.BC+] —middle, καταλείπεσθαι παῖδας leave behind one, [Refs 5th c.BC+]:— passive, to be left, remain behind, κατελέλειπτο ἐν Πέρσῃσι [Refs 5th c.BC+] a force left…
Read the full entry →καταλείπω
kataleipo
from 2596 and 3007; to leave down, i.e. behind; by implication, to
abandon, have remaining:--forsake, leave, reserve.
see GREEK for 2596
see GREEK for 3007
καταλείπω
v.
I leave behind, abandon
καταλείπω epic also καλλείπω fut. καλλείψω aor2 κάλλι^πον ionic imperf. καταλείπεσκον fut. mid. in pass. sense fut. καταλειφθήσομαι to leave behind, Il.; esp. of persons dying or going into a far country, οἷόν μιν Τροίηνδε κιὼν κατέλειπεν Ὀδυσσεύς Od.; κ. τινὰ μόνον Soph., etc.; so in Mid., καταλείπεσθαι παῖδας to leave behind one, Hdt., etc.: —Pass. καταλελειμμένος τοῦ ἄλλου στρατοῦ being part of the army left behind, id. Hdt.
to leave as an heritage, Od., attic; καταλείψει οὐδὲ ταφῆναι will leave not enough to be buried with, Ar.
in Mid., simply, to leave in a certain state, Hdt.
to forsake, abandon, leave in the lurch, Hom., attic
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
24 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 24 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 149 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.
εὐθὺς δὲ καὶ τὰ γένη τῶν πτηνῶν ἐδημιούργει ὡς ἀδελφὰ τῶν καθ’ ὕδατος — ἑκάτερα γὰρ νηκτά — μηδεμίαν ἰδέαν τῶν ἀεροπόρων ἀτελῆ καταλιπών.
τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν.
οὗτος δἰ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν κληρονομήσῃ τὰς ἐπαγγελίας τοῦ θεοῦ.
ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
Τασκοῦ· εἴη μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
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-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
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 ἐνενήκοντα (i.e., *enenēkonta*) means 'ninety.' It is indeclinable and appears in various forms in ancient texts. The New Testament references include Matthew 18:12, 13 and Luke 15:4, 7. The word is derived from a multiple of another Greek number, but the entries do not provide significant disagreement.
ἐννενήκοντα, v.s. ἐνεν-.
ἐνενήκοντα. For the form see WH Wotes? p. 155, and cf. PSI IV. 4325 (ili/B.C.) ἀρούρας ἐνενήκοντα, Osty 15085 (B.C. 144-3), 1511 5. 5, ἐνεὸος See also Pretsigke 3534 ἐβίωσεν ἐτὸν ἐνMGr ἐνενήντα. (B.C. 143-2) al. Akovta πλείου ἔλατον. > 4 EVEOS. Brugmann discusses this word in V. Thomsen Festschrsft (1912) p. I ff.
ἐνενήκοντα (enenēkonta) — ninety.
ἐνενήκοντα, οἱ, αἱ, τά,
indeclinable, ninety, [Refs 8th c.BC+]; compare ἐνήκοντα, ἐννήκοντα. (ἐννεν- frequently in codices, but Inscrr. have ἐνεν- [Refs]
ἐνενήκοντα
ennenekontaennea
from a (tenth) multiple of 1767 and 1767 itself; ninety-nine:--ninety
and nine.
see GREEK for 1767
see GREEK for 1767
ἐνενήκοντα
Indec.num.
ninety
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
οὐχ ὁρᾷς, τί περὶ τοῦ Ἰσαάκ φησι τῷ Ἀβραὰμ οὐκ ἐλπίσαντι, ὅτι γενήσεται τοιούτου γεννήματος πατήρ, ἀλλὰ καὶ γελάσαντι ἐπὶ τῇ ὑποσχέσει καὶ εἰπόντι „Εἰ τῷ ἑκατονταετεῖ γενήσεται, καὶ Σάρρα ἐνενήκοντα ἐτῶν οὖσα τέξεται“ (Gen.
οὗτος ὁ Μαλαῆλος ζήσας πέντε καὶ ἐνενήκοντα καὶ ὀκτακόσια ἔτη ἐτελεύτησεν Ἰάρεδον καταλιπὼν υἱόν, ὃν ἔτος πέμπτον ἑξηκοστὸν καὶ ἑκατοστὸν γενόμενος ἐγέννησε.
πέντε τετρώβολον ἡμιωβέλιον, γίνονται ῥυπαραὶ δραχμαὶ νε τετρώβολον ἡμιωβέλιον, Λουριανῆς οὐσίας ὁμοίως ῥυπαρὰς δραχμὰς ἐνενήκοντα δύο, γίνονται ῥυπαραὶ δραχμαὶ ϙβ, Γερμανικιανῆς οὐσίας ὁμοίως ῥυπαρὰς δραχμὰς ἐνακοσίας εἴκοσι…
ἐν αἷς εἰσιν δι … ως μὲν δρυμοῦ Θεαδελφείας καὶ Πολυδευκείας δραχμαὶ … ἑξακόσιαι ἐνενήκοντα … δὲ Διονυσιοδωριανῆς οὐσίας δραχμαὶ Ατμη τῶν
ἀρουρῶν χειμερινῶν καὶ θερινῶν ἃς προεῖχε ἐν μισθώσει … … αρμι ἀνηκούσας ἀρούρας διακοσίας ἐνενήκοντα ἑκκαιδέκατον δυοτριακοστὸντετρακαιεξηκοστὸν η … … ας, ἀρούρας μὲν ἑκατὸν δέκα τέσσαρας … ἐπὶ χρόνον
The Greek word ἐννέα (i.e., *ennea*) means 'nine' and is indeclinable. It appears in the New Testament in verses such as Matthew 18:12-13 and Luke 15:4, 7, 17. The entries indicate its use as a numeral and also mention its historical presence in earlier Greek texts.
ἐννέα (ennea) — nine.
ἐννέᾰ,
Doric dialect also ἐννῆ (which see), indeclinable, nine, [Refs 8th c.BC+]; τρὶς ἐννέα κλῶνας, in a religious ceremony, [Refs 5th c.BC+]; τρὶς ἐ. ἔτη Oracle texts cited in [Refs 5th c.BC+]
2. as a round number for, many, τρὶς ἐννέα φῶτας ἔπεφνεν [Refs 8th c.BC+]. (Cf. Latin novem, Sanskrit náva, etc.)
ἐννέα
ennea
a primary number; nine:--nine.
ἐννέα
Indec.num.
nine
ἐννέα indecl. nine, Lat. novem, Hom., etc.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
5 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 18 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.
αὐτίκα γοῦν ὁ ἓξ συντιθέμενος ἐκ δυοῖν τριάδων οὐκέτι γεννᾶται πολυπλασιασθεισῶν, ἀλλ’ ἕτερος, ὁ ἐννέα.
τοῦτον εἰς ἐννέα καὶ ἑξήκοντα πρὸς τοῖς ἐνακοσίοις βιώσαντα Ἄνωχος υἱὸς διαδέχεται γεννηθεὶς περὶ ἔτη δύο καὶ ἑξήκοντα καὶ ἑκατὸν τοῦ πατρὸς αὐτῷ τυγχάνοντος.
ἔγραψα δὲ ὑμῖν ταῦτα τῇ πρὸ ἐννέα καλανδῶν Σεπτεμβρίων.
ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα ἀντὶ τῶν προκειμένων τοῦ οἴνου κεραμίων ϛ οἴνου κεράμια ἔννεα . ἡ δὲ πρᾶξις ἔστω Πετεαρσεμθεῖ ἐκ τοῦ δεδανεισμένου Ψεμμενχεοῦς καὶ ἐκ τῶν τούτωι
μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ
ὧν ποιμὴν ἐγὼ ὁ Λύκος. ἀπεγραψάμην παρὰ στρατηγῷ πρόβατα ρμ ἑκατὸν τεσσεράκοντα αἶγας θ ἐννέα. ἔτους γ Ἀντωνίνου Καίσαρος τοῦ κυρίου Μεχεὶρ ε. ἀπεγραψάμην παρὰ βασιλικῷ πρόβατα ἑκατὸν τεσσαράκοντα
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative 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
The Greek word ἔρημος (i.e. *eremos*) means solitary or desolate, often referring to deserted places or people. It appears in various contexts in the New Testament, such as in Matthew 14:13 and Galatians 4:27. The term can also denote a wilderness or uninhabited region, as seen in Matthew 3:1. Lexicons agree on its meanings, emphasizing its use for both physical and metaphorical desolation.
ἔρημος
(in older Gk. ἔρῆμος), -ον
[in LXX chiefly for מִדְבָּר ;]
solitary, lonely, desolate, deserted:
of persons, γυνή, Ga 4:27 (LXX);
ἔρημος, -ov, (in classic Grk. also-os, -n, -ov, ef. W. § 11, 1; [B. 25 (23); on its accent οἵ. Chandler 88 393, 394; W. 52 (51)]); 1. adj. solitary, lonely, desolate, uninhabited : of places, Mt. xiv. 13, 15; Mk. i. 35; vi. 32; Lk. iv. 42; ix.10[RGL], 12; Acts i. 20,ete.; ἡ ὁδός, leading through a desert, Acts viii. 26 (2 S. ii. 24 Sept.), see Γάζα, sub fin. of persons: deserted by others; deprived of the aid and protection of others, esp. of friends, acquaintances, kindred ; bereft; (so often by Grk. writ. of every age, as Aeschyl. Ag. 862; Pers. 734; Arstph. pax 112; ἔρημός τε καὶ ὑπὸ πάντων καταλειφθείς, Hdian. 2, 12, 12 [7 ed. Bekk.]; of a flock deserted-by the shepherd, Hom. II. 5, 140) : γυνή, ἃ woman neglected by her husband, from whom the husband withholds himself, Gal. iv. 27, fr. Is. liv.1; of Jerusalem, bereft of Christ’s presence, instruction and aid, Mt. xxiii. 38 {L and WH…
Read the full entry →ἔρημος. P Lille I. 263 (iii/B.c.) ἡ κώμη ἔρημος διὰ τὸ πλείω χρόνον μὴ βεβρέχθαι, “the village deserted because for long there has been no inundation,” P Tebt II. 3084 (A.D. 174) ἐρήμου αἰγιαλοῦ, ““ desert shore,” OG/S 5807 (A.D. 367-75) τὸν τόπον. . . πρότερον ἀγνοούμενον καὶ ἔρημον. For the legal use of the adj. to denote judgment going ‘‘ by default” owing to the non-appearance of the accused party, cf. P Hib I. 328 (B.c. 246) Νεοπτολέμου Μακεδόνος ἰδιώτου τ[ῶν] ᾿Αντιόχου πρὸς καταδίκην ἔρημον ὕβρεως πρὸς (δραχμάς) σ, ‘‘(property of) Neoptolemus, Macedonian, a private in Antiochus’ troop, who had been condemned by default for violence to a fine of 200 drachmae” (Edd.): cf. Crest. II. i. p-18n.3 On the accent of ἔρημος see Brugmann-Thumb Gr. p. 185. The adj. survives in MGr = ‘“‘lonely,” ‘* forsaken”: cf. also the Klepht ballad, Abbott Songs, p. 1813, where τἄρημα τ᾽ ἄρματα τἄρημα τὰ…
Read the full entry →ἔρημος (erēmos) — deserted.
ἐρῆμος, ον,
feminine ἐρήμη [Refs 8th c.BC+]: Attic dialect ἔρημος, ον, accusative to Hdn.Gr.[Refs]: comparative -ότερος [Refs 5th c.BC+]: superlative -ότατος[Refs 5th c.BC+]:—desolate, lonely, solitary,
1. of places, ἐς νῆσον ἐρήμην [Refs 8th c.BC+]; τὰ ἐ. τῆς Λιβύης the desert parts.., [Refs 5th c.BC+]; ἡ ἐρῆμος (i.e. χώρα) [Refs 5th c.BC+]; empty, πνύξ [Refs 5th c.BC+]
2. of personsor animals, τὰ δ᾽ ἐρῆμα φοβεῖται (i.e. the sheep), [Refs 8th c.BC+]; frequently of poor, friendless persons, [Refs 5th c.BC+]; ἐρημότεροι, opposed to δυνατώτεροι, [Refs 5th c.BC+]solitary, not gregarious, [Refs 1st c.AD+] adverb, ἔρημα κλαίω I weep in solitude, [Refs 5th c.BC+]; ἔρημον ἐμβλέπειν to look vacantly, [Refs 5th…
ἔρημος
eremos
of uncertain affinity; lonesome, i.e. (by implication) waste (usually
as a noun, 5561 being implied):--desert, desolate, solitary,
wilderness.
see GREEK for 5561
ἔρημος, ον
Adj
deserted, desolate, a desert
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
50 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 47 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 247 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.
οὔτε ὁ νοῦς ἐνόει οὔτε ἡ αἴσθησις ᾐσθάνετο, ἀλλ’ ἦν ὁ μὲν τοῦ νοεῖν ἔρημός τε καὶ γυμνός, ἡ δὲ τοῦ αἰσθάνεσθαι.
ὑπαντιάζει δὲ διὰ τῆς ἐρήμου προϊοῦσαν αὐτὴν ἄγγελος θεῖος κελεύων πρὸς τοὺς δεσπότας ἐπανιέναι·
Καὶ ἐμπτύσατε πάντες καὶ κατακεντήσατε καὶ περίθετε τὸ ἔριον τὸ κόκκινον περὶ τὴν κεφαλὴν αὐτοῦ, καὶ οὕτως εἰς ἔρημον βληθήτω.
καιρῶι πυρῶι καὶ τοῖς ἁρμόζουσι καὶ … … σι γένεσι καὶ μηδεμίαν ἄρουραν ἐᾶσαι ἔρημον ἢ ἄβροχον ἢ ἔνβροχον παυ … ν … τῆς καθʼ ὁνδηποτεοῦν τρόπον διʼ ἀμέλειαν
τετελώνηται διὰ πύλης Σοκνοπαίου Νήσου ἐρήμου φυλακίας Νεφερῶς Ἁτρῆτος εἰσάγων ἐπὶ ὄνῳ ἑνὶ ἐλαίου μετρητὰς τέσσαρας … … ιχδι
Αὐρηλίου Ἀντωνίνου Καίσαρος τοῦ κυρίου Ἁθὺρ ιγ. διέγραψεν Ἀμμωνίῳ καὶ Θέωνι μισθωταῖς δρυμῶν καὶ ἐρήμου αἰγιαλοῦ Πολέμωνος μερίδος Πετεσοῦχος Πετεσούχου ἱερεὺς Τεπτύνεως τιμὴν βίβλου μυριάδων δύο ἐν Ἰβίωνι Ἀργαίου
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
πορεύομαι is a middle voice verb meaning to go or travel, derived from a root associated with passage. It covers a range of meanings from literal travel to metaphorical uses, such as living a certain way or departing from life. The New Testament frequently uses it to describe journeys, both physical and spiritual, including references in Matthew and Luke.
πορεύω,
(< πόρος, a ford, a passage),
[in LXX chiefly for הלךְ;]
in cl. (the act. becomes obsolete in late Gk.; v. M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), -ομαι, to go, proceed, go on one's way: c. acc., ὁδόν, Ac 8:39; seq. ἐκεῖθεν, Mt 19:15; ἐντεῦθεν, Lk 13:31; ἀπό, Mt 25:41, Lk 4:42; εἰς, Mt 2:20, Mk 16:12, Lk 1:39, Jo 7:35, al; εἰς εἰρήνην (cf. I Ki…
πορεύω : to lead over, carry over, transfer, (Pind., Soph., Thue., Plat., al.); Mid. (fr. Hdt. down), pres. πορεύομαι; impf. ἐπορευόμην ; fut. πορεύσομαι; pf. ptep. πεπορευμένος ; 1 aor. subjune. 1 pers. plur. πορευσώμεθα (Jas. iv. 13 Rec. Grsb.); 1 aor. pass. ἐπορεύθην ; (πόρος a ford, [cf. Eng. pore i. 6. passage through ; Curtius § 356; Vanitek p- 479]) ; Sept. often for 727, JAN, 12; prop. to lead one’s self across ; i. e. to take one’s way, betake one’s self, set out, depart ; a. prop.: τὴν ὁδόν μου, to pursue the journey on which one has entered, continue one’s journey, [A. V. go on one’s way], Acts viii. 39; πορ. foll. by ἀπό w. agen. of place, to depart from, Mt. xxiv. 1 [R G]; ἀπό w. a gen. of the pers., Mt. xxv. 41; Lk. iv. 42; ἐκεῖθεν, Mt. xix. 15; ἐντεῦθεν, Lk. xiii. 31; foll. by εἰς w. an ace. of place, to go, depart, to some place: Mt. ii. 20; xvii. 27; Mk. xvi.12; Lk.i.…
Read the full entry →πορεύω (poreuō) — to travel.
πορ-εύω,
future -σω[Refs 5th c.BC+]aorist ἐπόρευσα, poetry πόρευσα [Refs 5th c.BC+]:—passive and middle, future πορεύσομαι [LXX+5th c.BC+]aorist ἐπορευσάμην (only compounds ἐν-, προ-, [Refs 5th c.BC+], etc.: perfect πεπόρευμαι [Refs 5th c.BC+]:(πόρος):
I. active, make to go, carry, convey, by land or water, τινα [Refs 6th c.BC+]: with doubleaccusative, carry or ferry over, [Νέσσος] ποταμὸν.. Βροτοὺς μισθοῦ 'πόρευε [Refs 5th c.BC+]
I.2. of things, bring, carry, ἐπιστολὰς πατρί [Refs 5th c.BC+]; furnish, bestow, χρυσόν [Refs 5th c.BC+]; set in motion, κίνησις.. βραδυτῆτάς τε καὶ τάχη.. π. [Refs 5th c.BC+]
I.3. absolutely, conduct a search, [Refs 5th c.BC+]
πορεύομαι
poreuomai
middle voice from a derivative of the same as 3984; to traverse, i.e.
travel (literally or figuratively; especially to remove (figuratively,
die), live, etc.); --depart, go (away, forth, one's way, up), (make a,
take a) journey, walk.
see GREEK for 3984
πορεύομαι
v.
I travel, journey, go
πορεύω poreuō 153x
also listed as a deponent, πορεύομαι, to go, pass from one place to another, Mt. 17:27; 18:12; to go away, depart, Mt. 24:1; 25:41; Jn. 14:2, 3; trop. to go away, depart, from life, to die, Lk. 22:22; to go, pass on one’s way, journey, travel, Mt. 2:8, 9; Lk. 1:39; 2:41; πορεύομαι ὀπίσω, to go after, to become a follower or partisan, Lk. 21:8; or, to pursue after, be devoted to, 2 Pet. 2:10; from the Hebrew, to go or proceed in any way…
Read the full entry →Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
153 occurrences in the New Testament, rendered 56 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 153 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 443 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 ὁ ποταμὸς ὁ τρίτος Τίγρις, οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων.“ τρίτη ἐστὶν ἀρετὴ σωφροσύνη, ἀντιστατοῦσα τῇ κατευθύνειν δοκούσῃ τὴν ἀνθρωπίνην ἀσθένειαν ἡδονῇ·
Ἰάκωβος δὲ εἰς τὴν Μεσοποταμίαν στελλόμενος ὑπὸ τῆς μητρὸς κατὰ γάμον τῆς Λαβάνου θυγατρὸς τοῦ ἐκείνης ἀδελφοῦ, ἐπιτρέψαντος Ἰσάκου τὸν γάμον διὰ τὸ πείθεσθαι τοῖς βουλήμασι τῆς γυναικὸς διὰ τῆς Χαναναίας ἐπορεύετο καὶ διὰ τὸ πρὸς τοὺς ἐπιχωρίους…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἔχεις ἔτους λδ Παχὼνς η ἃς Πᾶσις Ἰροβάστιος θρίσσας ρ δραχμῶν μ Θῶυθ γ πορευομένου σου πρὸς Ἀπολλώνιον θρίσσας σ δραχμῶν π Χοίαχ ζ κατὰ τὴν παρὰ Φιλίσκου ἐπιστολὴν
δὲ τὸν ὀνηλάτην εἰς Ἡρακλήους πόλιν δοὺς αὐτῶι ἐφόδιον δραχμὰς δ· οὐ γὰρ ἠβούλετο πορεύεσθαι, ἂν μὴ ἐφόδιον λάβηι.
προσάγγελμα Ὥρωι φυλακίτηι παρὰ Διοσκουρίδου. ἔτους ζ μηνὸς Θῶυθ β. πορευομένου μου ἐκ Κροκοδίλων πόλεως εἰς Φιλαδέλφειαν
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
wun.
See NUMBER.
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 ἀπόλλυμι (*apollumi*) is built from the prefix ἀπ- and a root meaning to destroy. It covers a range of meanings including to destroy, kill, lose, or perish, both literally and metaphorically. In the New Testament, it is used to describe destruction and loss of life, as seen in verses like Matthew 10:28. The lexicons do not present significant disagreement.
ἀπόλλυμι. One or two instances of the literal use of this common verb will suffice—P Petr III. 51° τὸ ἀργύριον ὃ ὥιοντο ἀπολωλέναι, “the money which they thought had been lost,” P Oxy IV. 743°% (B.c. 2) ἐγὼ ὅλος διαπον[ο]ῦμαι εἰ Ἕλενος χαλκοῦς ἀπόλε[σ]εν, “1 am quite upset at Helenos’ loss of the money” (Edd.). In P Fay 111° (a.p. 95-6) we have it of destroying life: μένφομαί σαι μεγάλως ἀπολέσας X[v]piSia δύω ἀπὸ τοῦ ckvApod τῆς ὡδοῦ, “1 blame you greatly for the loss of two pigs owing to the fatigue of the journey” (Edd.). (Probably the writer meant ἀπολέσαντα, but the nom. will construe.) So in the dreams of Ptolemy, son of Glaucias, the helper of the Temple twins, P Par 50° (p.c. 160) Λέγω: Μηθαμῶς ἐργῇς (?) ἢ ἀπολέσῃ σου τὸν παῖδα’ κύριος οὐκ ἀπολύει (-- ἀπολλύει, presumably) τὸν αὑτοῦ παῖδα. Cf. P Petr III. 36 (a) verso*® δεόμενος μή pe ἀπολέσηι τῶι λιμῶι ἐν τῆι φυλακῆι : so Lk…
Read the full entry →ἀπολλύω (apolluō) — to destroy.
Included with: ἀπόλλῡμι
or ἀπολλύω [Refs 5th c.BC+]; the form is rejected by [Refs 5th c.BC+], imperfect ἀπώλλυν[Refs 5th c.BC+]future ἀπολέσω, Epic dialect ἀπολέσσω, Attic dialect ἀπολῶ, Ionic dialect ἀπολέω[Refs 5th c.BC+]aorist ἀπώλεσα, Epic dialect ἀπόλεσσα: perfect ἀπολώλεκα:—frequently in tmesi in Epic dialect; preposition postponed in [Refs 8th c.BC+] —stronger form of ὄλλυμι, destroy utterly, kill, in [Refs 8th c.BC+] mostly of death in battle, ἀπώλεσε λαὸν Ἀχαιῶν[Refs]; also of things, demolish, lay waste, ἀπώλεσεν Ἴλιον ἱρήν [Refs], etc.; generally, βίοτον δ᾽ ἀπὸ πάμπαν ὀλέσσει will waste my substance, [Refs 8th c.BC+]; οἵ μ᾽ ἀπωλλύτην sought to destroy me (imperfect sense), [Refs 5th c.BC+]; in pregnant sense, ἐπεί με γᾶς ἐκ πατρίας ἀπώλεσε drove me ruined from.., [Refs 5th c.BC+]; τῆς παρ᾽ ἡμέραν χάριτος τὰ μέγιστα τῆς…
Read the full entry →ἀπόλλυμι
apollumi
from 575 and the base of 3639; to destroy fully (reflexively, to
perish, or lose), literally or figuratively:--destroy, die, lose, mar,
perish.
see GREEK for 575
see GREEK for 3639
ἀπόλλυμι
v.
I destroy, lose, am perishing
ἀπόλλυμι to destroy utterly, kill, slay, and of things, to destroy, demolish, waste, Hom., attic; in pregnant sense, γᾶς ἐκ πατρίας ἀπ. to drive me ruined from my fatherland, Eur.; λόγοις ἀπ. τινά Soph.:— to talk or bore one to death, Ar.
to lose utterly, πατέρα, νόστιμον ἦμαρ Hom.
Mid. ἀπόλλυμαι, fut. -ολοῦμαι, ionic -ολέομαι with part. ἀπολεύμενος: aor2 -ωλόμην: perf. -όλωλα: plup. ἀπολώλειν:— to perish utterly, die, Il.; c. acc. cogn., ἀπ. κακὸν μόρον, αἰπὺν ὄλεθρον Od.; to be undone, id. Od.; ἀπόλωλας you are done for, lost, ruined, Ar.; as an imprecation, κάκιστ᾽ ἀπολοίμην id. Ar.; in fut. part., ὦ κάκιστ᾽ ἀπολούμενε oh destined to a miserable end! i. e. oh villain, scoundrel! Ar.
Read the full entry →Verb-2RAP-ASN — Verb · perfect · active · participle · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
V-2RAP-ASN Part of Speech: Verb Tense: second peRfect Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Neuter
94 occurrences in the New Testament, rendered 43 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 90 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 219 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.
κρύπτεται μὲν ἀεὶ καὶ φυλάττεται τὰ πάθη ἐν Σικίμοις — ὠμίασις δὲ ἑρμηνεύεται, ὁ γὰρ πονούμενος περὶ τὰς ἡδονὰς φυλακτικὸς τῶν ἡδονῶν ἐστιν —, ἀπόλλυται δὲ καὶ διαφθείρεται παρὰ τῷ σοφῷ, οὐ πρὸς βραχύν τινα χρόνον, ἀλλ’ „ἕως τῆς σήμερον ἡμέρας“,…
τοῦ δὲ μὴ θηρίοις ἀλώμενος περιπέσῃ δεδιότος καὶ τοῦτον ἀπόληται τὸν τρόπον, ἐκέλευε μηδὲν ὑφορᾶσθαι σκυθρωπὸν ἀπὸ τοιαύτης αἰτίας, ἀλλʼ ἕνεκα τοῦ μηδὲν αὐτῷ ἐκ θηρίων γενέσθαι δεινὸν διὰ πάσης ἀδεῶς χωρεῖν γῆς·
τοῦτο λέγει, ὅτι δικαίως ἀπολεῖται ἄνθρωπος, ὃς ἔχων ὁδοῦ δικαιοσύνης γνῶσιν ἑαυτὸν εἰς ὁδὸν σκότους ἀποσυνέχει.
βλάβους κατανεμήσεως διὰ τῶν ἑαυτῶν προβάτων ἔδωκάν μοι πληγὰς πλείους ἀναιδευόμενοι μὴ ἀποδοῦναι, καὶ ἀπώλεσα ἃς εἶχον ἀπὸ τιμῆς ὀπίου ἀργυρίου δραχμὰς μ καὶ ζώνην . διὸ ἀξιῶ ἀντιλήμψεως
τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα καὶ ἐνειλούμενός μοι ἀπώλεσα πινακίδα καὶ ἀργυρίου δραχμὰς ξ, ἔτι δὲ καὶ ἐτόλμησεν φθόνου μοι ἐπαγαγεῖν αἰτίας τοῦ
τακτα βαλ … αι … … … Εὐτυχῆς ἀπολέσθαι … … τοῦ προκειμένου ἐλαιῶνος … θ … … δεσμῶν ἑπτακοσίων
The Greek word ἕως (i.e., *heōs*) means 'until' or 'while,' serving as a conjunction, preposition, and adverb of continuance. It marks a limit in time or place and can be used with various grammatical constructions, including the indicative and subjunctive. In the New Testament, it appears in contexts like Matthew 2:9 and John 9:4, indicating the duration or endpoint of an action.
Ζ, ζ, ζῆτα, τό,
zeta, the sixth letter. As a numeral, ζ́ʹ = ἑπτά, ἕβδομος (the obsol. ϛ, Ϝ, vau, "digamma," representing ἕξ), ζ́͵ = 7000.
ἕως, a particle marking a limit, and I. as a ConsuNcTION signifying 1. the temporal terminus ad quem, (ill, until, (Lat. donec, usque dum); asin the best writ. a. with an indie. pret., where something is spoken of which continued up to a certain time: Mt. ii. 9 (€s. . . ἔστη [ἐστάθη L T TrW11)) ; xxiv. 39, (1 Mace. x. 50; Sap. x. 14, ete.). ὍὌ. with ἄν and the aor. subjune. (equiv. to the Lat. fut. perf.), where it is left doubtful when that will take place till which it is said a thing will continue [ef. W. § 42, 5]: ἴσθι ἐκεῖ, ἕως ἂν εἴπω σοι, Mt. ii. 13; add, v. 18; x. 11; xxii. 44; Mk. vi. 10; xii. 36; Lk. xvii.8; xx.43; Actsii.35; Heb. i. 13; after a negative sentence: Mt. v. 18, 26; x. 23 [T WH om. ἄν]; xii. 20; xvi. 28; xxiii. 39; xxiv. 34; Mk. ix. 1; Lk. ix. 27; xxi. 32; 1 Co.iv.5; with the aor. subj. without the addition of dv: Mk. vi. 45 RG; xiv. 32 [here Tr mrg.fut.]…
Read the full entry →ἕως (heōs) — until.
ἕως,
__BEpic dialect εἵως, ἧος (see. entry near the end), Doric dialect ἇς, Aeolic dialect ἆς (which see), Boeotian dialect ἇς [Refs], and ἅως [Refs] Relat. Particle, expressing the point of Time up to which an action goes, with reference to the end of the action, until, till; or to its continuance, while:
__B.I until, till,
__B.I.1 with Ind., of a fact in past time, θῦνε διὰ προμάχων, ἧος φίλον ὤλεσε θυμόν [Refs 8th c.BC+]imperfect with ἄν in apodosi, of an unaccomplished action, ἡδέως ἂν Καλλικλεῖ διελεγόμην, ἕ. ἀπέδωκα I would have gone on conversing till I had.., [Refs 5th c.BC+]
__B.I.2 ἕ. ἄν or κε with Subj. (mostly of aorist), of an event at an uncertain future time, μαχήσομαι.. ἧός κε τέλος πολέμοιο κιχείω till I find, [Refs 8th c.BC+] is sometimes…
ἕως
heos
of uncertain affinity; a conjunction, preposition and adverb of
continuance, until (of time and place):--even (until, unto), (as) far
(as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s).
ἕως
Adv
until, as far as
ἕως heōs 146x
can function as an improper prep., while, as long as, Jn. 9:4; until, Mt. 2:9; Lk. 15:4; as also in NT ἕως οὗ, ἕως ὅτου, Mt. 5:18, 26; ἕως ἄρτι, until now, Mt. 11:12; ἕως πότε, until when, how long, Mt. 17:17; ἕως σήμερον, until this day, to this time, 2 Cor. 3:15; as a prep. of time, until, Mt. 24:21; of place, unto, even to, Mt. 11:23; Read the full entry →
ἕως until, till, Lat. donec, dum, Hom.:—in Hom. sometimes used = τέως, for a time:—to express a fact, ἕως is foll. by Ind., εἷος φίλον ὤλεσε θυμόν Il.; when the event is uncertain, by the opt., ἕως ὅ γε μιγείη till he should reach, Od.
ἕως ἄν or κε with Subj., relating to an uncertain event in future time, μαχήσομαι, εἵως κε κιχείω till I find, Il.
while, so long as, εἵως πολεμίζομεν Od.; ἕως ἔτι ἐλπίς [ἦν] Thuc.
as adv., Lat. usque, mostly with Advs. of Time, ἕως ὅτε, Lat. usque dum, till the time when, Xen.; so, ἕως οὗ Hdt.; ἕως ὀψέ till late, Thuc.:—c. gen., ἕως τοῦ ἀποτῖσαι till he made payment, ap. Aeschin.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
148 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 147 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 598 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.
ἕως δὲ ἑαυτὸν ὑποτίθεται ὡς αἴτιόν τινος, μακρὰν ἀφέστηκε τοῦ παραχωρεῖν θεῷ καὶ ὁμολογεῖν αὐτῷ·
κατοικοῦσι δὲ οὗτοι ἀπὸ Ταύρου καὶ Ἀμάνου τῶν ὀρῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς Ἀσίας ἄχρι ποταμοῦ Τανάιδος, ἐπὶ δὲ τῆς Εὐρώπης ἕως Γαδείρων γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Νεχούτου τοῦ Ἀγατρέους Πέρσηι τῆς ἐπιγονῆς εἶ μὴν κατασκεῦσαι ζυγὸν ἁμαξικὸν καὶ κόφινον ἄρεστα ἕως Τῦβι γ τοῦ ζ ἔτους. ἐὰν δὲ μὴ ποιῇ καθότι προγέγραπται ἀποτισάτω παραχρῆμα χ
ἃ προσωφείλετό σοι πρὸς τὴν συνγραφὴν Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ δίκης· ἐὰν δὲ μὴ ἀποδῶ σοι
ἔτους παρὰ ληνὸν μέτρῳ τῶι Πελαίου, χορηγῶν κενώματα ἀρεστά, καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν
The Greek word εὑρίσκω (i.e., *heuriskō*) means 'to find' and can refer to both literal and figurative discoveries. It encompasses a range of meanings from locating something after a search to acquiring knowledge or understanding. In the New Testament, it appears in various contexts, such as finding people or truths (e.g., Matthew 7:7). The entries do not show significant disagreement.
εὑρίσκω,
[in LXX chiefly for מצא, also for נשׂג hi., etc. ;]
to find, with or without previous search: absol., opp. to ζητέω, Mt 7:7, 8 Lk 11:9, 10; c. acc., Mt 2:8, Mk 1:37, Ac 13:22, II Ti 1:17, al.; pass., οὐχ εὑ., of disappearance, He 11:5, Re 16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, v. Mayor, ICC, in l.), II Pe 3:10, WH, R, mg. Metaph.…
Read the full entry →εὑρίσκω ; impf. εὕρισκον (Mk. xiv. 55 [RG ΤΊ; Lk. xix. 48 [RG‘I’]; Acts vii. 11 [exe. Tr WH]) and more rarely ηὕρισκον (cf. Kiihner § 343, i. 825 sq. [esp. Veitch s. v. fin. ] and reff. under evdoxéw) ; fut. εὑρήσω; pf. εὕρηκα; 1 aor. εὕρησα (which aor., unknown to the earlier Grks., occurs in Aesop. f. 131 [f. 41 ed. Furia, p. 333 ed. Cor.]; Maneth. 5, 137 and in Byzant. writ.; cf. Lob. ad Phryn. p. 721; W. 86 (82); [cf. B. 36 (31)]), Rev. xviii. 14 Ree. ; 2 aor. εὗρον, 1 pers. plur. in Alex. form | WH. App. Ρ. 164; B. 39 (34); W. § 13,1 (see ἀπέρχομαι) | εὕραμεν, Lk. xxiii. 2 T Tr WH, 3 pers. plur. εὗραν, Lk. viii. 35 Tr WH; Acts v. 10 Tr (in Sept. often εὕροσαν) ; Pass., pres. εὑρίσκομαι ; impf. 3 pers. sing. εὑρίσκετο, Heb. xi. 5 RG, ηὑρίσκετο 1, Τ Tr WH, (cf. Bleek and Delitzsch ad loe. [Veitch u. 5.7); 1 aor. εὑρέθην ; fut. εὑρεθήσομαι ; 2 aor. mid. εὑρόμην and later εὑράμην (Heb.…
Read the full entry →εὑρίσκω. P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις, “for I cannot find the entry in the books” (Edd.), P Tebt I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπόμνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man has left the country and is not to be found,” P Oxy IV. 743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it was discovered that he had neither received nor paid anything,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι. For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305 (ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν ἐκεῖσαι εὑρήκαμεν τὸν…
Read the full entry →εὑρίσκω (ehuriskō) — to find/meet.
εὑρίσκω,
imperfect ηὕρισκον or εὕρ- [Refs 5th c.BC+]: future εὑρήσω [Refs 5th c.BC+]: aorist 2 εὗρον [Refs 8th c.BC+]; 3rd.pers. plural εὕροσαν [LXX+1st c.AD+]; Epic dialect infinitive εὑρέμεναι [Refs 8th c.BC+]: later aorist 1 εὕρησα [Refs 4th c.AD+]; εὗρα variant in [NT+2nd c.AD+]: perfect εὕρηκα [Refs 5th c.BC+], perfect imperative 2nd pers. singular εὕρηκε [Refs 4th c.BC+]:—middle, future εὑρήσομαι [Refs 5th c.BC+]: aorist 2 εὑρόμην [Refs 8th c.BC+]: aorist 1 εὑράμην [NT+8th c.BC+]:—passive, future εὑρεθήσομαι [Refs 5th c.BC+]: aorist 1 ηὑρέθην or εὑρέθην [Refs 5th c.BC+], etc.: perfect ηὕρημαι or εὕρ- [Refs 8th c.BC+] has only aorist active and middle, except ἔθ᾽ εὑρίσκω (variant{ἐφευρίσκω}) [Refs 8th c.BC+]: the augment is seldom found in Papyri, ηὕρισκεν [Refs 3rd c.BC+]; never in those of [Refs 4th c.BC+]:—find, εὗρεν δ᾽…
Read the full entry →εὑρίσκω
heurisko
heuro hyoo'-ro, which
(together with another cognate form)
heureo hyoo-reh'-o is used for it in all the tenses
except the present and imperfect
to find (literally or figuratively):--find, get, obtain, perceive,
see.
εὑρίσκω
v.
I find
εὑρίσκω heuriskō 176x
to find, to meet with; Mt. 18:28; 20:6; to find out, to detect, discover, Lk. 23:2, 4, 14; to acquire, obtain, win, gain, Lk. 1:30; 9:12; to find mentally, to comprehend, recognize, Acts 17:27; Rom. 7:21; to find by experience, observe, gather, Rom. 7:18; to devise as feasible, Lk. 5:19; 19:48
εὑρίσκω to find, Hom., etc.:—c. part. to find that, Hdt.; and in Pass., ἢν εὑρεθῆις δίκαιος ὤν Soph.
c. inf., εὕρισκε πρῆγμά οἱ εἶναι found that the thing for him was, Hdt.
to find out, discover, Hom., etc.; cf. εὕρημα II:—so in Mid. to find out for oneself, Od.
to devise, invent, Aesch., etc.:—Mid., τὰ δ᾽ ἔργα τοὺς λόγους εὑρίσκεται deeds make themselves words, i. e. speak for themselves, Soph.
to find, get, gain, procure, Pind., Soph., etc.:—Mid. to get for oneself, bring on oneself, κακὸν εὕρετο Od.; αὐτὸς εὑρόμην πόνους Aesch.
of merchandise, to find a purchaser, to fetch, earn, πολλὸν χρυσίον εὑροῦσα having fetched a large sum, Hdt.; ἀποδίδοται τοῦ εὑρόντος sells for what it will fetch, Xen.
Verb-2AAS-3S — Verb · second aorist · active · subjunctive · third person · singularsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Singular
177 occurrences in the New Testament, rendered 56 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 176 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 253 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.
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
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.
r … Ζήνωνι χαίρειν. περὶ ὧν μοι ἐνετείλω περί τε τοῦ γαυνάκου καὶ οὐχ εὑρήκαμεν, οὐδὲ γνάφαλλα ὡσαύτως. χαλκοῦς οὔ φησι ὁ δεῖνα λαβεῖν εἰς τὸ φόρετρον τοῦ ὀρόβου.
καθότι ἔγραψας, ἀπεστάλκαμεν κομίζοντα Ζωίλον ἐρίφους δεδαρμένους β, ὄρτυγας λδ, περιστεριδεῖς δὲ οὐκ ἠδυνάσθημεν εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη.
r Δημοκράτης Ζήνωνι χαίρειν. τὰ σκήνεια τῆς σκηνῆς εὕρηκα βεβρωμένα, ἑωράκην δὲ ἐν τοῖς Δημέου καὶ παρʼ Ἑλένωι ἰτέινα ὀρθὰ καὶ ἐπιτήδεια. καλῶς
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-ASN — Personal pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
P-ASN Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Neuter
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