Luke 16:3 — Word Study
N1904εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
BSASaidlegō▸ thende withinen himselfheautou theho manager;oikonomos [steward, overseer] Whattis shall I do,poieō▸ [how can I provide for myself] forhoti theho masterkurios [lord, the one in authority] of meegō is taking awayaphaireō▸ theho managementoikonomia [stewardship, management role] fromapo [removing, withdrawing] me?egō To digskaptō▸ [to excavate, to labor] notou I am able,ischuō▸ [lacking physical strength] to begepaiteō▸ [to ask for help, to request assistance] I am ashamed.aischunō▸ [filled with shame, humbled]
| Greek | English | Parsing |
|---|---|---|
| εἶπεν | Said | Verb, second aorist, active |
| δὲ | then | Conjunction |
| ἐν | within | Preposition |
| ἑαυτῷ | himself | Reflexive pronoun, third person, dative |
| ὁ | the | Article, nominative, singular |
| οἰκονόμος· | manager; | Noun, nominative, singular |
| τί | What | Interrogative pronoun, accusative, singular |
| ποιήσω, | shall I do, | Verb, aorist, active |
| ὅτι | for | Conjunction |
| ὁ | the | Article, nominative, singular |
| κύριός | master | Noun, nominative, singular |
| μου | of me | Personal pronoun, first person, genitive |
| ἀφαιρεῖται | is taking away | Verb, present, middle |
| τὴν | the | Article, accusative, singular |
| οἰκονομίαν | management | Noun, accusative, singular |
| ἀπ᾽ | from | Preposition |
| ἐμοῦ; | me? | Personal pronoun, first person, genitive |
| σκάπτειν | To dig | Verb, present, active |
| οὐκ | not | Particle, negative |
| ἰσχύω, | I am able, | Verb, present, active |
| ἐπαιτεῖν | to beg | Verb, present, active |
| αἰσχύνομαι. | I am ashamed. | Verb, present, middle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The manager said to himself, ‘What shall I do, now that my master is taking away my position? I am too weak to dig and too ashamed to beg. |
| KJV | Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. |
| ASV | And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed. |
| YLT | 'And the steward said in himself, What shall I do, because my lord doth take away the stewardship from me? to dig I am not able, to beg I am ashamed: — |
| WEB | “The manager said within himself, ‘What will I do, seeing that my lord is taking away the management position from me? I don’t have strength to dig. I am ashamed to beg. |
| BBE | And the servant said to himself, What am I to do now that my lord takes away my position? I have not enough strength for working in the fields, and I would be shamed if I made requests for money from people in the streets. |
Where they part company is οἰκονόμος — see How Translations Differ.
The verse features one main clause followed by several subordinate clauses that elaborate on the manager's thoughts and feelings.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbειπεν
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 16:3
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 Unjust Stewardgenerated
Luke 16:3 presents the manager's internal dialogue as he contemplates his future after being informed that he will no longer be in charge. This moment reveals his vulnerability and the dilemma he faces — he feels unfit for manual labor and too ashamed to ask for help. This parable serves to illustrate deeper lessons about stewardship and the wise use of resources in light of one's responsibilities.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 18:4 | For a while he refused, but later he said to himself, ‘Though I neither fear God nor respect men, |
| 2 | Esther 6:6 | Haman entered, and the king asked him, “What should be done for the man whom the king is delighted to honor?” Now Haman thought to himself, “Whom would the king be delighted to honor more than me?” |
| 3 | Luke 12:17 | So he thought to himself, ‘What shall I do, since I have nowhere to store my crops?’ |
| 4 | Isaiah 10:3 | What will you do on the day of reckoning when devastation comes from afar? To whom will you flee for help? Where will you leave your wealth? |
| 5 | Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — οἰκονόμος, oikonomosgenerated
The term οἰκονόμος (oikonomos) refers to a manager or steward, someone responsible for overseeing a household or estate. It combines the ideas of 'house' and 'to manage', indicating a role that involves authority and responsibility.
In this context, the manager is concerned about losing his stewardship, which emphasizes the importance of his role and the consequences of his actions. The parsing indicates that it is a noun in the nominative case, singular, masculine, highlighting his position as the subject of the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is manager, which is also reflected in the WEB and ULB. In contrast, the KJV and ASV opt for steward, emphasizing a slightly different nuance of the role.
The translations agree on the meaning of the manager's role, but differ in the specific term used to describe it, with some emphasizing management and others focusing on stewardship.
Sentence Structuregenerated
The finite verb governing the verse is εἶπεν (he said), which introduces the manager's internal question. The structure of the verse includes an interrogative clause asking what he should do, followed by two clauses describing his physical limitations.
The main clause is followed by a subordinate clause that provides context for his dilemma, and the use of infinitive phrases indicates the actions he feels unable to take.
Septuagint Backgroundgenerated
The term οἰκονόμος does not have a direct equivalent in the Septuagint but relates to the Hebrew concept of stewardship found in various contexts, indicating responsibility over household or estate management.
In the Septuagint, similar roles are described using terms that convey the idea of oversight and management, which is consistent with the function of the manager in this parable.
In plain words — the whole versegenerated
Luke 16:3 shows the manager worrying about losing his job. He thinks about what he can do next since he feels too weak to dig and too ashamed to beg. This situation highlights his struggle and the choices he faces.
Frequently Asked Questionsgenerated
He is expressing his physical limitations and reluctance to perform manual labor, indicating a preference for his previous position of authority.
He feels that begging would diminish his dignity and status, as he has been in a position of power and responsibility.
The parable teaches about the importance of wise stewardship and the consequences of one's actions, as well as the need to prepare for changes in circumstances.
It illustrates themes of accountability, the use of resources, and the moral implications of one's decisions, which are common throughout biblical teachings.
Reflection Questionsgenerated
- In what areas of my life do I feel unprepared for change, like the manager?
- How can I better manage the resources and responsibilities I have been given?
- What steps can I take to overcome feelings of shame when seeking help?
- How does this parable challenge my understanding of stewardship and accountability?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 16:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the steward said within himself,.... As the Scribes and Pharisees were wont to do, Matthew 3:9 what shall I do? he does not say, what will become of me? I am undone, and what shall I do to be saved?
Read John Gill on Luke 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. Then the steward said within himself, What shall I do?
Read Robert Jamieson on Luke 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. Ver. 3. I cannot dig, &c.] They that will get wisdom must both dig and beg, Proverbs 2:3-4.
Read John Trapp on Luke 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I cannot dig; to beg I am ashamed.—In the outer framework of the parable there is something eminently characteristic in this utterance of the steward’s thoughts. He has lost the manliness and strength which would have fitted him for actual labour. He retains the false shame which makes him prefer fraud to poverty. He shudders at the thought that it might be his lot to sit, like Lazarus, and ask an alms at the rich man’s door. Spiritually, we may see what happens to a religious caste or order, like the Pharisees, when it forfeits its true calling by misuse. It has lost the power to prepare the ground for future fruitfulness by the “digging,” which answers, as in Luke 13:8, to the…
Read Charles John Ellicott on Luke 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I cannot dig] He could not submit to become a common day-labourer, which was both a severe and base employment: To beg I am ashamed. And as these were the only honest ways left him to procure a morsel of bread, and he would not submit to either, he found he must continue the system of knavery, in order to provide for his idleness and luxury, or else starve. Wo to the man who gets his bread in this way! The curse of the Lord must be on his head, and on his heart; in his basket, and is his store.
Read AdamClarke on Luke 16 →CambridgeThe Cambridge Bible for Schools and Colleges3. 1 cannot dig] Rather, to dig I am not strong enough. to beg I am ashamed] Sir 40:28, “better die than beg.”
Read Cambridge on Luke 16 →Albert Barnes1798–1870Barnes' Notes on the BibleSaid within himself - Thought, or considered. My lord - My master, my employer.
Read Albert Barnes on Luke 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Said within himself—When death approaches the most worldly man begins to reflect. But with the Christian all this has been thought of, and the provision made in due time.
Read Daniel Denison Whedon on Luke 16 →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
The manager said to himself, ‘What shall I do, now that my master is taking away my position? I am too weak to dig and too ashamed to beg.
“The manager said within himself, ‘What will I do, seeing that my lord is taking away the management position from me? I don’t have strength to dig. I am ashamed to beg.
The manager said to himself, ‘What shall I do, now that my master is taking away my position? I am too weak to dig and too ashamed to beg.
Then the manager said to himself, ‘What should I do, since my master is taking my position away from me? I’m not strong enough to dig, and I’m too ashamed to beg.
Tyndale line
Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed.
And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed.
Then the steward said within himself, What shall I do? for my lord taketh from me the stewardship: I cannot dig; I am ashamed to beg.
Then the stewarde saide within himselfe, What shall I doe? for my master taketh away from me the stewardship. I cannot digge, and to begge I am ashamed.
Strictly literal
And the steward said within himself, What shall I do; for my lord is taking the stewardship from me? I am not able to dig; I am ashamed to beg.
'And the steward said in himself, What shall I do, because my lord doth take away the stewardship from me? to dig I am not able, to beg I am ashamed: —
And the steward said in himself, What will I do, because my lord takes away the stewardship from me? I am not able to dig, I am ashamed to beg—
The manager said to himself, 'What should I do, since my master is taking away my management job? I do not have strength to dig, and I am ashamed to beg.
From the Latin
And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.
Simplified
The manager said to himself, ‘Now what will I do since my master is going to fire me from my job? I'm not strong enough to dig, and I'm ashamed to beg.
And the servant said to himself, What am I to do now that my lord takes away my position? I have not enough strength for working in the fields, and I would be shamed if I made requests for money from people in the streets.
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.
Ait autem villicus intra se : Quid faciam, quia dominus meus aufert a me villicationem ? Fodere non valeo, mendicare erubesco.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܡܪ ܗܘ ܪܒܝܬܐ ܒܢܦܫܗ ܡܢܐ ܐܥܒܕ ܕܡܪܝ ܫܩܠ ܠܗ ܡܢܝ ܪܒܬ ܒܝܬܘܬܐ ܕܐܚܦܘܪ ܠܐ ܡܫܟܚ ܐܢܐ ܘܠܡܚܕܪ ܒܗܬ ܐܢܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
The standard critical text of the New Testament.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
The previous edition, still widely cited.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
The Society of Biblical Literature edition, freely licensed.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
The edition that turned scholarship toward the earliest manuscripts.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
An independent critical text built from the oldest witnesses then known.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
A recent critical edition following documentary evidence closely.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
The reading of the majority of surviving manuscripts.
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος· τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ᾽ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 16:3
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The 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
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 Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-3DSM — Reflexive pronoun · third person · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
F-3DSM Part of Speech: reFlexive pronoun Person: third Case: Dative Number: Singular Gender: Masculine
331 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word οἰκονόμος (i.e., *oikonomos*) combines the roots for 'house' and 'to manage.' It refers primarily to a steward or manager of a household or estate, often a slave or freedman. In the New Testament, it is used metaphorically for Christian ministers and believers who manage their responsibilities. The term also encompasses roles like treasurer in various contexts.
οἰκονόμος, του, ὁ, (οἶκος, νέμω [‘to dispense, manage]; Hesych. ὁ τὸν οἶκον νεμόμενος), the manager of a household or of household affairs; esp. a steward, manager, superintendent, (whether free-born, or, as was usually οἰκὸς the case, ἃ freed-man or slave) to whom the head of the house or proprietor has intrusted the management of his affairs, the care of receipts and expenditures, and the duty of dealing out the proper portion to every servant and even to the children not yet of age: LK. xii. 42; 1 Co. iv. 2; Gal. iv. 2; the manager of a farm or landed estate, an overseer, [A. V. steward]: Lk. xvi. 1, 3,8; 6 olk. τῆς πόλεως, the superintendent of the city’s finances, the treasurer of the city (Vulg. arcarius civitatis) : Ro. xvi. 23 (of the treasurers or quaestors of kings, Esth. viii. 9; 1 Esdr. iv. 49; Joseph. antt. 12, 4, 7; 11, 6,12, 8,6, 4). Metaph. the apostles and other…
Read the full entry →οἰκονόμος in its literal sense of ‘‘ steward,’’ ‘‘manager of an estate” (as in Lk 12%, 1 Cor 4?) is found in P Tebt II. 4021 (A.D. 172) Mapte[. . .] οἰκονόμῳ Φλανίας ᾿Εἰπιμάχης καῇ] τῶν πρότερον ᾿Ιουλίας Καλλινίδος παρὰ Διδύμου οἰκοδόμου, “ἴο Mart . .., steward of Flavia Epimache and of the OlKOS property formerly belonging to Julia Kallinis, from Didymus, builder,’’ P Oxy VI. 929% (ii/iii a.p.) Νιννάρῳ oikovépw ᾿Απίωνος στρα(τηγοῦ), and P Fay 133? (iv/a.p.) ἀπέστειλα τὸν οἰκ[ον]όμον [Ἣ ρα]κλείδην πρὸς σὲ καθὰ ἠξίωσας] ἵνα τὴν διαταγὴν τῆς τρύγης ποιήσηται, ‘I have sent to you the steward Heraclides as you requested, to make arrangements about the vintage ”’ (Edd.). The meaning of ‘‘ treasurer” which is given to the word in Rom 1678 RV (cf. τ Esdr 449) is common both in Ptolemaic and in Roman times, though latterly the position sank much in importance: see P Tebt I. 5189 (Β.6. 118) with…
Read the full entry →οἰκονόμος (oikonomos) — manager.
οἰκόνομ-ος, ὁ, ἡ,
one who manages a household, ={οἰκοδεσπότης}, [Refs 5th c.BC+]; steward of an estate, Ζήνωνι τῷ οἰ. [Refs 3rd c.BC+]; house-steward, being a slave, [Refs 4th c.BC+]
2. generally, manager, administrator, opposed to τύραννος, [Refs]
2. b title of a subordinate state official, [Refs 4th c.BC+]; also of a high financial officer, [Refs 4th c.BC+]; under a monarch, [Refs 3rd c.BC+]; in Egypt, [Refs 3rd c.BC+]; in charge of the Serapeum, [Refs 2nd c.BC+]; οἱ Καίσαρος οἰ., = Latin procuratores Caesaris, [Refs 2nd c.AD+]; θεοῦ οἰ. minister of God, [NT]
II. as feminine, housekeeper, housewife, [Refs 6th c.BC+]
οἰκονόμος
oikonomos
from 3624 and the base of 3551; a house-distributor (i.e. manager), or
overseer, i.e. an employee in that capacity; by extension, a fiscal
agent (treasurer); figuratively, a preacher (of the
Gospel):--chamberlain, governor, steward.
see GREEK for 3624
see GREEK for 3551
οἰκονόμος, ου, ὁ
n.m.
a steward
οἰκονόμος oikonomos 10x
the manager of a household; a steward, Lk. 12:42; 16:1, 3, 8; 1 Cor. 4:2; a manager, trustee, Gal. 4:2; a public steward, treasurer, Rom. 16:23; a spiritual steward, the holder of a commission in the service of the Gospel, 1 Cor. 4:1; Tit. 1:7; 1 Pet. 4:10*
οἰκονόμος οἰκο-νόμος, ὁ, νέμω one who manages a household, Xen., Plat.
generally, a manager, administrator, Arist.: οἱ Καίσαρος οἰκ. the Roman procuratores, Luc.
as fem. a housekeeper, housewife, Aesch.
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
10 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 10 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 7 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.
τοῦτ’ ἐστὶν ὃ καὶ ἐν ἑτέροις αἰνίττεται φάσκων εὐλογίας ἄξιον ἔσεσθαι καὶ εἰσιόντα καὶ ἐξιόντα τὸν τοιοῦτον ἄνδρα, διότι πάσαις μὲν ταῖς κινήσεσι πάσαις δὲ ταῖς σχέσεσιν ὁ σπουδαῖος ἐπαινετός, ἔνδον τε καὶ ἔξω, πολιτικὸς ὁμοῦ καὶ οἰκονόμος, ὡς τὰ…
τοῖς δὲ τοῦ βασιλέως οἰκονόμοις καὶ τοῖς ἐπάρχοις τῆς κοίλης Συρίας καὶ Φοινίκης τὰ γράμματα τοῦ βασιλέως ἀπέδωκεν.
συνεγείρεσθε ὡς θεοῦ οἰκονόμοι καὶ πάρεδροι καὶ ὑπηρέται.
Ἑρμα … υς οἰκονόμος Κλαυδίου Μουνατιανοῦ σιτολόγῳ Πακερκη ἀπηλιώτου χαίρειν. διάστειλον ἀφ’ οὗ ἔχεις ἐν θέματι τοῦ Κλαυδίου
Κλαύδιος Γερμανὸς οἰκονόμος Κλαυδίου Μουνατιανοῦ νεωτέρου σιτολόγῳ Ὤφεως χαίρειν. διάστειλον ἀφ’ οὗ ἔχεις τοῦ προγεγραμμένου Κλαυδίου Μουνατιανοῦ
Εὔφημος οἰκονόμος Ἀγαθοκλείας τῆς καὶ Ἀπολλωνίας Ἰσχυρίωνος σιτολόγῳ Ὤφεως χαίρειν. διάστειλον ἃς ἔχεις μου ἐν θέματι
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-ASN — Interrogative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
I-ASN Part of Speech: Interrogative pronoun Case: Accusative Number: Singular Gender: Neuter
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
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-AAS-1S — Verb · aorist · active · subjunctive · first person · singularaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: first Number: Singular
579 occurrences in the New Testament, rendered 194 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 566 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 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,329 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 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
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
mas'-ter ('adhon, ba`al, rabbi; despotes, didaskalos, kurios, rhabbi): "Master," when the translation of 'adhon, "ruler," "lord" (Sir), often translated "lord," denotes generally the owner or master of a servant or slave (Ge 24:9, etc.; 39:2, etc.; Ex 21:4, etc.; De 23:15 bis; 2Sa 9:9,10 twice; Pr 30:10); elsewhere it is rather "lord" or "ruler" (often king, e.g. 1Sa 24:6,8; 26:16); in the plural 'adhonim, it is, as the rule, used only of God (but see Ge 19:2,18;
753 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 718 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἀφαιρέω (i.e., *aphaireo*) means to take away or remove, both literally and figuratively. It is used in various contexts, such as taking away sins (Hebrews 10:4) or cutting off a part of the body (Matthew 26:51). The entries indicate it can also imply setting aside or excluding something. There is a note on its use in mathematics and logic, but no significant disagreement among lexicons.
ἀφ-αιρέω, -ῶ,
[in LXX (Cremer, 615 f.) for סור, עבר, רום, כּרת, etc. (35 words in all);]
to take from, take away, take off: c. acc., τὸ ὠτίον, Mt 26:51, Mk 14:47 (ὠτάριον, WH), Lk 22:50 (οὖς); ὄνειδος, Lk 1:25; seq. ἀπό, Re 22:19, Lk 16:3 (mid.); pass., c. gen., Lk 10:42; ἀ. ἁμαρτίος, He 10:4, Ro 11:27 (mid.) (MM, s.v.).†
ἀφ-αιρέω, -ῶ : fut. ἀφαιρήσω (Rey. xxii. 19 Ree. [fr. Erasmus, apparently on no Ms. authority; see Tdi.’s note]), and ἀφελῶ (ibid.G LT Tr WH; on this rarer fut. ef. Bitm. Ausf. Spr. ii. p. 100) ; 2 aor. ἀφεῖλον ; 1 fut. pass. ἀφαιρεθήσομαι ; Mid., pres. adatpodpar; 2 aor. ἀφειλόμην ; [see aipéw]; in Grk. writ. fr. Hom. down; to take from, take away, remove, carry off: ti, Lk. i. 25; to cut off, τὸ ὠτίον, Mt. xxvi. 51; Mk. xiv.47[L T Tr WH τὸ ὠτάριον}:; Lk. xxii. 50 [τὸ οὖς, (τὴν κεφαλήν τινος, 1 Mace. vii. 47; for ΓΞ, 1 S. xvii. 51); to take away, τὶ ἀπό with gen. of a thing, Rey. xxii. 19; τὶ ἀπό with gen. of pers. Lk. x. 42 [T WH om. L Tr br. ἀπό], (Gen. xxxi. 31; Job xxxvi. 7; Prov. iv. 16 [Alex.], ete.); mid. (prop. to take away or bear off for one’s self), Lk. xvi. 3, (Lev. iv. 10; Mice. ii. 8; in Grk. writ. with a simple gen. for ἀπό twos); ἀφαιρεῖν τὰς ἁμαρτίας to take away sins…
Read the full entry →ἀφαιρέω. This very common verb is found with the simple gen. in P Hib I. 6318 (c. B.c. 265) τούτων ἄφελε, ‘deduct from this’’: cf. Rev 2219 with ἀπό added. ass in the same sense in P Lond 265 (= II. p. 257), a mathematical papyrus of i)A.D. For the more general sense of “carry off,” ‘take away,’’ cf. P Petr III. 53 (j) ὥστε ἀφελέσθαι ἡμῶν βία[ι τὸ κτῆμα], P Magd 68 (B.c. 221) ἀφείλοντο (a garment), 70. 42° (B.C. 221) τό Te περιτραχηλίδιον ἐκ καθορμίων λιθινῶν ἀφείλετό μ[οι], and so in P Lond 4113 388 18 (Β δ, 161) (=I. p. 28), one of the papyri dealing with the grievances of the Serapeum Twins—adedty αἰὐ]τῶν τοὺς ἄρτους and ἀφίλεσαν τοὺς αὐτῶν διδύμων ἄρτους. It has an extreme meaning in JosPE i. 2251, ὑπὸ τοῦ βασκάνου δαίμονος ἀφῃρέθη, by death. In BGU I. γ45 (ii/A.D.) καὶ γὰρ ἂν ἄλογον εἴη ὁπόσων μὲνυ[ 717 ἀφερετείητε, we are apparently to understand ἀφαιρεθείητε “you might be…
Read the full entry →ἀφαιρέω (aphaireō) — to remove.
ἀφαιρ-έω,
Ionic dialect ἀπαιρέω, future -ήσω: perfect ἀφῄρηκα, Ionic dialect ἀπαραίρηκα: aorist ἀφεῖλον, later infinitive ἀφέλαι[Refs 2nd c.AD+]:—take away from:—Constr.: mostly ἀ. τί τινι, σῖτον μέν σφιν ἀφεῖλε took it from him, [Refs 8th c.BC+] codices, etc. (but also, relieve one of a duty, [Refs 5th c.BC+]; also τινά τι probably [Refs 5th c.BC+], see infr. II. I, III: with genitive, take from, τιμῆς οὔτ᾽ ἀφελὼν οὔτ᾽ ἐπορεξάμενος[Refs 6th c.BC+]; μηδὲν ἀφαιρῶμεν τοῦ ἀδίκου (from the unjust man) ἀπὸ τῆς ἀδικίας[Refs 5th c.BC+]; τοῦ πλήθους diminish the number, [Refs 5th c.BC+] having taken them off, [Refs 5th c.BC+]took away, [Refs 5th c.BC+]
Read the full entry →ἀφαιρέω
aphaireo
from 575 and 138; to remove (literally or figuratively):--cut (smite)
off, take away.
see GREEK for 575
see GREEK for 138
ἀφαιρέω
v.
I take away, smite off
ἀφαιρέω to take from, take away from a person, τί τινι Od., etc.; also τί τινος, Ar., Xen.; and τί τινα Aesch., Soph.:—c. acc. solo, ἀπελὼν τὰ ἄχθεα having taken them off, Hdt.; ὀργὴν ἀφ. to remove it, Eur.; ἀφ. χωρίς separate, set aside, Plat.
Mid., fut. ἀφαιρήσομαι, and later ἀφελοῦμαι: aor2 ἀφειλόμην:— to take away for oneself, take away, in sense and construction much like Act., Hom., etc.
followed by μή c. inf. to prevent, hinder from doing, Soph., Eur.
ἀφαιρεῖσθαί τινα εἰς ἐλευθερίαν, Lat. vindicare in libertatem, to set a man free, Plat., Dem.
Pass., fut. -αιρεθήσομαι: aor1 ἀφηιρέθην: perf. ἀφῄρημαι, ionic ἀπαραίρημαι:— to be robbed or deprived of a thing, to have it taken from one, τι Hdt., attic
Verb-PMI-3S — Verb · present · middle · indicative · third person · singularpresent middle indicative — an action in progress.
V-PMI-3S Part of Speech: Verb Tense: Present Voice: Middle Mood: Indicative Person: third Number: Singular
10 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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 102 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 „ἔλαβεν“ οὐκ ἀντὶ τοῦ ἀφεῖλεν ἀκουστέον, ἀλλ’ ἀντὶ τοῦ κατηρίθμησεν, ἐξήτασεν, ὡς ἐν ἑτέροις „λάβε τὸ κεφάλαιον τῶν σκύλων τῆς αἰχμαλωσίας“ (Num.
καὶ συμβαλὼν αὐτοῖς κρατεῖ τῇ μάχῃ καὶ τῶν ἐλπίδων, ἃς εἶχον ἐπὶ τοὺς Αἰγυπτίους, ἀφαιρεῖται τάς τε πόλεις αὐτῶν ἐπῄει καταστρεφόμενος, καὶ φόνος πολὺς τῶν Αἰθιόπων ἐπράττετο.
καὶ κύριος βούλεται ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς.
οὐ λειτουργοῦσιν οὐδὲ σπένδουσιν τῶι Ἀσκληπιῶι, ἐγὼ δὲ περὶ αὐτῶν σπένδω, ἀξιῶ οὖν ὑμᾶς ἀφελεῖν αὐτῶν τοὺς ἄρτους καὶ μοὶ δοῦναι, ὅτι ἐγὼ περὶ αὐτῶν λειτουργῷ. ἐγένετο ἡ κρίσις
vestiges vestiges vestiges δεσποίνης vestiges προσώπου vestiges καὶ κακουχίαν vestiges υἱός vestiges περιθέματα vestiges ἀφαιρεθήσεται τὴν ἐγγύην αξι vestiges
Σαβειν … … … ς ἀρτάβας δώδεκα ἑτέρας … … καὶ ἀφελεῖν χξ καὶ τὸ οἰνάριον ὃ ἠγόρακα ἐν τῇ μητροπόλει. ἐάν τι δαπανήσῃς τὴν ἀξίαν
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative 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 οἰκονομία (oikonomia) is derived from οἰκονόμος and generally refers to the management or administration of a household or estate. In the New Testament, it specifically denotes stewardship or a divine plan, as seen in passages like Luke 16:2-4 and 1 Corinthians 9:17. The term encompasses both practical administration and a theological context regarding God's governance.
οἰκονομία, -as, 7, (οἰκονομέω), fr. Xen. and Plat. down, the management of a household or of household affairs; specifically, the management, oversight, administration, of others’ properly; the office of a manager or overseer, stewardship: Lk. xvi. 2-4; hence the word is transferred by Paul in a theocratic sense to the office (duty) intrusted to him by God (the lord and master) of proclaiming to men the blessings of the gospel, 1 Co. ix. 17; ἡ οἰκονομία τοῦ θεοῦ, the office of administrator (stewardship) intrusted hy God, Col. i. 25. univ. administration, dispensation, which in a theocratic sense is ascribed to God himself as providing for man’s salvation: αἵτινες . ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, which furnish matter for disputes rather than the (knowledge of the) dispensation of the things by which God has provided for and prepared salvation, which salvation must be embraced by…
Read the full entry →οἰκονομίᾳ describes the office of δὴ οἰκονόμος in P Tebt I. 2731 (B.C. 114) φρόντισον ὅπως... πρὸς ταῖς οἰκονομίαις καὶ ἀρχιφυλακει[τ]είαις προχειρι[σθῶ]σιν ἀξιόλογοι, ‘take care that persons of repute are appointed to the posts of oeconomus and archiphylacites ” (Edd.). In P Eleph 117 (8.6. 223-22) ὧν δ᾽ ἂν πράξηις γ᾽ οἰκίονοΜμιῶν, the word has the general meaning ‘‘ measures,” and as further showing its width of application we may cite BGU ΠῚ. 926% (A.D. 188) ὅσα δέεται γενέσθαι ἐν τῷ ὑπὸ τὴν οἰκονομίαν σου βα[λ]ανείῳ, of the ‘‘care’’ of a bath, and P Ryl II. 788° (a.D. 157) περὶ oikovoplas, of the conduct of his business by a strategus. The important rescript of the Prefect, P Lond 904° (a.p. 104) (=III. p. 124, Selections Ρ- 73), which offers such a striking analogy to Lk 2!*, requires all persons residing out of their own districts to return to their homes—ty[a] kal τὴν συνήθη…
Read the full entry →οἰκονομία (oikonomia) — management.
οἰκονομ-ία, ἡ,
management of a household or family, husbandry, thrift, [Refs 5th c.BC+]; households, [Refs 4th c.BC+]
2. generally, direction, regulation, [Refs 4th c.BC+]; especially of a State, administration, αἱ κατὰ τὴν πόλιν οἰ. [Refs 4th c.BC+]; principles of government, [Refs 5th c.BC+]; of a fund, [Refs 3rd c.BC+]
3. arrangement, ἡ περὶ τὸν νοσέοντα οἰ. [Refs 5th c.BC+]; ἡ περὶ τῶν ὠνίων οἰ. market, fair, [Refs 5th c.BC+]proceedings, [Refs]; τίνα οἰκονομίαν προσαγήγοχας what steps you have taken, [Refs 3rd c.BC+]; αὕτη φύσεως οἰ. [Refs 2nd c.BC+]; of a literary work, arrangement, ἡ κατὰ μέρος οἰ. [Refs 8th c.BC+]
4. in Egypt, office of οἰκονόμος, [Refs 2nd c.BC+]
5. stewardship, [LXX+NT]
οἰκονομία
oikonomia
from 3623; administration (of a household or estate); specially, a
(religious) "economy":--dispensation, stewardship.
see GREEK for 3623
οἰκονομία, ας, ἡ
n.f.
stewardship
οἰκονομία oikonomia 9x
pr. the management of a household; a stewardship, Lk. 16:2, 3, 4; in NT an apostolic stewardship, a ministerial commission in the publication and furtherance of the Gospel, 1 Cor. 9:17; 3:2; Col. 1:25; or, an arranged plan, a scheme, Eph. 1:10; a due discharge of a commission, 1 Tim. 1:4, Eph. 3:9*
οἰκονομία οἰκονομία, ἡ, from οἰκονόμος the management of a household or family, husbandry, thrift, Plat., etc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
πάντα γὰρ ταῦτα ὁ πολύφημος ὡς ἀληθῶς καὶ πολυώνυμος σοφὸς κεχώρηκεν, εὐσέβειαν, ὁσιότητα, φυσιολογίαν, μετεωρολογίαν, ἠθοποιίαν, πολιτείαν, οἰκονομίαν, βασιλικήν, νομοθετικήν, ἄλλας μυρίας δυνάμεις, καὶ ἐν ἁπάσαις ἓν εἶδος καὶ ταὐτὸν ἔχων ὀφθήσεται.
τοιοῦτον δʼ ἄρα τὸ παρʼ ἀξίαν αὐτὸν καὶ παρʼ ἐλπίδας εἰς τιμὴν παρελθεῖν ἐποίησεν, ὡς δέον ᾧ τὴν τῆς κτήσεως τῆς σῆς πίστιν καὶ τὴν οἰκονομίαν λαβεῖν ἐξεγένετο καὶ τῶν πρεσβυτέρων οἰκετῶν προτιμηθῆναι τούτῳ καὶ τῆς σῆς ψαύειν γυναικός.
Καὶ ὅσον βλέπει τις σιγῶντα ἐπίσκοπον, πλειόνως αὐτὸν φοβείσθω: πάντα γάρ, ὃν πέμπει ὁ οἰκοδεσπότης εἰς ἰδίαν οἰκονομίαν, οὕτως δεῖ ἡμᾶς αὐτὸν δέχεσθαι, ὡς αὐτὸν τὸν πέμψαντα, τὸν οὖν ἐπίσκοπον δῆλον ὅτι ὡς αὐτὸν κύριον δεῖ προσβλέπειν.
τοῦ Ἀλκίμου ἐλαιών, καὶ ἐπιτετελεκέναι τὴν αὐτὴν Φιλόξεναν τὰς διὰ τοῦ κατοικικοῦ λογιστηρίου καθηκούσας οἰκονομίας, καὶ ἀπέχειν τὴν Φιλόξεναν παρὰ τῆς Εὐδαιμονίδος τὸ ἀργυρικὸν παραχωρητικὸν πᾶν κεφάλαιον ἐκ πλήρους
Ἥρωνος φροντιστοῦ … Νικολάῳ τελειω … τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοίτου στρατηγ … τὴν οἰκονομίαν … γραφῆς ὑπογεγραμμένης … Ἡρακλᾶς δουλευ
καὶ ἀδιαιρέτου οἰκίας καὶ αἰθρίου ἐπʼ Ἀπολλωνίου Παρεμβολῆς ἀκολούθως τῇ γεγονυίῃ εἰς αὐτὸν δημοσίᾳ οἰκονομίᾳ ἀργυρίου δραχμὰς τετρακοσίας, γίνονται δραχμαὶ υ.
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
The Greek word σκάπτω (i.e., *skapto*) means 'to dig' and is derived from the root ΣΚΑΦ. It is used in a literal sense to refer to digging the ground and has metaphorical applications as well. In the New Testament, it appears in Luke (6:48, 13:8, 16:3). The lexicons do not present significant disagreement regarding its meaning.
σκάπτω; 1 aor. ἔσκαψα; [allied w. it are Eng. ‘ship’, ‘skiff’, etc.; Curtius § 109; Fick iv. 267; vii. 336]; to dig: Lk. vi. 48 (on which see βαθύνω) ; xiii. 8 [B. § 130, 5]; xvi. 3. ((Hom. h. Mere.]; Arstph., Eurip., Xen., Plat. Aristot., Theophr., al.) [Comp.: κατα-σκάπτω.}
σκάπτω, ‘‘dig,” is confined in the NT to Luke (GE, 158: ΤῸ: Exx. from the Κοινή are common, e.g. PSI Wil 6725 (iii/B.c.) ἐργάταις τοῖς σκάπτουσιν ἐν τῆι ἄμμωι, P Magd 27} (B.C. 218) θεμέλιον σκάπτων ὥστε οἰκοδομεῖν, BGU IV. 1120 80 (B.C. 5) σκ]άπτοντας καὶ ποτίζοντας, P Fay 110° (A.D. 94) τὰ κύκλωι τοῦ ἐλαιουργίου ἔξωθεν σκάψον ἐπὶ βάθος, ““αἷρ a deep trench round the oil-press outside” (Edd.), BGU 1. rgii 38 (A.D. 255) σκάπτοντες ἐν χωρίῳ, and from the inscrr. Sy/7 531 (= 3963) (iv/B.C.) ἀμπέλους BLE ok Jarper δίς. For σκαφητός, a preliminary digging, see P Cornell 25 recto!’ (B.C. 28-23), and P Oxy XIV. 16317° (A.D. 280), and for a new word σκάφητρος, ‘‘a digging,”’ see P Fay 112716 (a.p. 99), and P Ryl 11. 245% (iii/a.p.) ἐπῇ] σκάφητρον τῶν ἐλαιώνων. Σικαφεῖον, ‘a hoe,” occurs in P Tebt I. 4539 (B.C. 113), τό. 4738 (B.C. 113). MGr σκάφτω, σκάβω, “excavate,” ‘dig…
Read the full entry →σκάπτω (skaptō) — to dig.
σκάπτω,
[Refs]: future σκάψω [Refs 5th c.BC+]: aorist ἔσκαψα [Refs 5th c.BC+]perfect ἔσκᾰφα (κατ-) [Refs 5th c.BC+] —passive, future σκᾰφήσομαι (ἀπο-) [Refs 1st c.AD+]aorist ἐσκάφην [ᾰ] [LXX+5th c.BC+]: perfect ἔσκαμμαι [Refs 5th c.BC+]:—dig, absolutely, [NT+5th c.BC+]:—middle, σ. δικέλλῃ [Refs 1st c.AD+]
II. with accusative,
II.1. dig, delve, for cultivation, σκάπτων, ἀρῶν γῆν, ποιμνίοις ἐπιστατῶν [Refs 5th c.BC+]
II.2. dig about, cultivate by digging, φυτὰ σ. (as we say to hoe turnips) [Refs 5th c.BC+] digs about them, digs them up, [Refs 5th c.BC+]
II.3. of the result, σ. τάφρον dig a trench, [Refs 5th c.BC+]; σ. βαθεῖαν (i.e. τάφρον) [Refs 4th c.BC+] —passive, τὰ ἐσκαμμένα,= σκάμμα [Refs] to leap too far, or further than seemed…
σκάπτω
skapto
apparently a primary verb; to dig:--dig.
σκάπτω
v.
I dig
σκάπτω skaptō 3x
to dig, excavate, Lk. 6:48; 13:8; 16:3*
σκάπτω Root ΣΚΑΦ to dig, delve, μοχθεῖν καὶ σκ. Ar.; proverb., σκάπτειν οὐκ ἐπίσταμαι id. Ar.
c. acc.,
to dig the ground, Xen., Luc.
to dig about, φυτὰ σκ. (as we say to hoe turnips), Hhymn.: metaph. to dig up, Eur.
σκ. τάφρον to dig a trench, Thuc.:—Pass., τὰ ἐσκαμμένα scores to mark a leap, metaph., ὑπὲρ τὰ ἐσκαμμένα ἅλλεσθαι to overleap the mark, Plat.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
(qur, "to dig", chathar; diorusso, "to dig through"): "I have digged (dug) and drunk strange waters" (2Ki 19:24). In his campaigns on foreign soil, where the enemy had stopped up the watersprings, Sennacherib would at once dig fresh wells for his armies. "They dig through houses" (Job 24:16; Mt 6:19,20 margin). Walls of eastern houses are often made of mud or clay, and frequently have no windows; and as the threshold of a Syrian house is sacred, the thief breaks in through the wall (see Trumbull, The Threshold Covenant).
M. O. Evans
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐν ἑαυτῷ οὗν ἐλογίσατο λέγων: Ταύτην τὴν ἐντολὴν τοῦ κυρίου τετέλεκα: σκάψω λοιπὸν τὸν ἀμπελῶνα τοῦτον, καὶ ἔσται εὐπρεπέστερος ἐσκαμμένος, καὶ βοτάνας μὴ ἔχων δώσει καρπὸν πλείονα, μὴ πνιγόμενος ὑπὸ τῶν βοτανῶν.
μοι τῷ μισθωτῇ ἤτοι ἀμπελουργῷ ἀνήκοντι τὸ ἄλλο τέταρτον μέρος ἀνθʼ ὧν ποιοῦμαι καμάτων· σκάψω δὲ τὸ αὐτὸ χωρίον τέταρτον κατʼ ἔτος, παρέξω δὲ ἐν τῷ καιρῷ τῆς τρύγης
καὶ ἐμὲ μετὰ τοῦ ὑδροπαρόχου δέξασθαι τὸ ἄλλο ἥμισυ μέρος ἀνθʼ ὧν ποιούμεθα καμάτων· σκάψω δὲ τὸ αὐτὸ χωρίον τέταρτον κατʼ ἔτος· δώσω δὲ κατʼ ἔτος ἐν καιρῷ τρύγης
καὶ … πρὸς χειρικὴν καὶ τὴν πᾶσαν ἀμπελουργικὴν ἐμὴν ἐργασίαν καὶ ἐπιμέλειαν καὶ … Σκάψω δὲ τὸ αὐτὸ χωρίον ἀμπελικὸν πέμπτον κατʼ ἔτος ἀκαταφρονήτως. παρέξω δὲ κατʼ ἔτος λόγῳ
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 ἰσχύω (ischuō) is built from the root ἰσχύς and generally means to be strong or powerful. It covers a range of meanings including being strong in body, having power, prevailing, and being serviceable. The New Testament uses it in various contexts, such as in Matthew 9:12 and Acts 19:20. There is a note on its use in the Septuagint for Hebrew words meaning strength.
ἰσχύω
(< ἰσχύς),
[in LXX for חזק, גִּבּוֹר, עצם, etc.;]
to be strong in body: Mt 9:12, Mk 2:17.
to be powerful, have power, prevail: Ac 19:20, Re 12:8; seq. κατά, c. gen. pers., Ac 19:16; c. inf., to be able (MM, Exp., xv): Mt 8:28 26:40, Mk 5:4 9:18 (inf. understood) 14:37, Lk 6:48 8:43 13:24 14:6, 29, 30 16:3 20:26, Jo 21:6, Ac 6:10 15:10 25:7 27:16; c. acc., Phl 4:13, Ja 5:16; of things, to avail, be serviceable (MM, Exp., xv): Mt 5:13…
ἰσχύω ; impf. ἴσχυον; fut. ἰσχύσω; 1 aor. ἴσχυσα; (ἰσχύς) ; Sept. for PIT, PS, OSD, οἴο.; to be strong, i.e. 1. to be strong in body, to be robust, to be in sound health: ot ἰσχύοντες, as subst., Mt. ix. 12; Mk. ii. 17, (Soph. Tr. 234; Xen. Cyr. 6, 1, 24; joined with ὑγιαίνειν, id. mem. PB tl) 2. to have power, [fr. Aeschyl. down], i. e. a. to have a power evinced in extraordinary deeds, i. e. to exert, wield, power: so of the gospel, Acts xix. 20; Hebraistically, to have strength to overcome: οὐκ ἴσχυσαν, [A. V prevailed not i. 6.1 succumbed, were conquered, (so o> x5, Gen. xxxii. 26 (25)), Rev. xii. 8; κατά twos, against one, i.e. to use one’s strength against one, to treat him with violence, Acts xix. 16. b. i. q. to be of force, avail (Germ. gelten) : Heb. ix. 17; ri, Gal. v. 6, and Ree. in vi. 15. c. to be serviceable: εἴς τι [A. V. qood for], Mt. v.13. ἃ. foll. by inf. to be able…
Read the full entry →ἰσχύω. The special sense in Gal 55, Heb 91”, occurs in P Tebt II. 2867 (A.D, 121-138) νομὴ ἄδικος [οὐ]δὲν εἰσχύει, unjust possession is invalid”: cf. the use of the verb with reference to money like the Lat. va/eo, Cagnat IV. 915a'? ἡ ‘Podla δραχμὴ τούτου τοῦ δηναρίου ἰσχύει ἐν Κιβύρᾳ ἀσσάρια δέκα. For the meaning ‘‘ have power” cf. P Petr II. 18(1)} (B.C. 246) διὰ τὸ μ[ὴ]} ἰσχύειν αὐτόν pe κωλύειν, ‘ because I was not strong enough to hinder him,” and P Oxy I. 6γ}" (A.D. 338) πάντα μέν, ws ἔπος ἐστὶν εἰπεῖν, ὅσα εἰσχύειν τι δύν[α]τ[αι] παρὰ τὴν τῶν νόμων [io d]v πρὸς ὀλίγον εἰσχύει, ‘everything, it may be said, that is able to withstand the power of the law withstands but for a short time”’ (Edd.). The ordinary sense ‘‘ to be able,” without the connotation of strength, may be seen early in P Eleph 1733 (B.C. 223) διὰ τὸ μὴ εἰσχύειν αὐτοὺς καταβαλεῖν τὰς λοιπὰς avadopas, ““ because they…
Read the full entry →ἰσχύω (ischuō) — be strong.
ἰσχ-ύω
(ἰσχύς), [Refs]: imperfect ἴσχυον [Refs 5th c.BC+]: future ἰσχύσω [Refs 5th c.BC+]: aorist ἴσχῡσα [Refs 5th c.BC+]: perfect ἴσχῡκα [Refs 4th c.BC+]:—passive, aorist κατ-ισχύθην [Refs 1st c.BC+]: (ἰσχύς):—to be strong in body, [Refs 5th c.BC+]; ἴσχυόν τ᾽ αὐτὸς ἐμαυτοῦ, i.e. I had all my strength, [Refs 5th c.BC+]; ἰ. ἐκ νόσου to be recovering, [Refs 5th c.BC+]
2. to be powerful, prevail, μηδὲν μεῖον ἰ. Διός [Refs 4th c.BC+]; πλέον, μεῖζον ἰ., [Refs 5th c.BC+]; later ἰ. πρός τινα prevail against, [LXX]; ἐπί τινας[LXX]; ἰ. τινί to be strong in a thing, σοφία ἀνὴρ ὑπὲρ ἀνδρὸς ἰσχύει [Refs 5th c.BC+]; ὅθεν ἰσχύομεν, ᾗπερ ἰσχύουσι, [Refs 5th c.BC+]; ἰ. παρά τινι have power or influence with one, [Refs 4th…
ἰσχύω
ischuo
from 2479; to have (or exercise) force (literally or
figuratively):--be able, avail, can do(-not), could, be good, might,
prevail, be of strength, be whole, + much work.
see GREEK for 2479
ἰσχύω
v.
I am strong, able
ἰσχύω from ἰσχύ_ς perh. akin to ἔχω, ἴσχω ἰσχύ_ω, to be strong in body, Soph., Xen., etc.
to be strong, mighty, powerful, prevail, Aesch., etc.; πλέον, μεῖζον ἰσχ. Eur.; ἰσχ. παρά τινι to have power or influence with one, Thuc.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
28 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 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 52 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.
ὅτε γὰρ ἐξομολογήσασθαι τῷ θεῷ καὶ παραχωρῆσαι πάντα ἴσχυσεν ἡ ψυχή, κτῆμα κρεῖσσον λαβεῖν οὐκέτ’ εἶχε·
αἱ γὰρ κατισχνωμέναι βόες δαπανήσασαι τὰς κρείττονας οὐκ ἴσχυσαν κορεσθῆναι.
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
Μάξιμος Μένν … … τῷ ἀδελφῷ πλεῖστα χαίρειν· εὔχομαί σε ἰσχύειν· ἰσχύω δ’ ἐγὼ καὶ αὐτός. ἔλαβα ἀπὸ Ἰούστου δραχμὰς δ. καλῶς ἐποίησας, ἄδελφε, ὅτι
Θεόδωρος Σαβίνῳ τῷ τιμιωτάτῳ ἀδελφῷ χαίρειν· πρὸ παντὸς εὔχομαί σε ἰσχύειν καὶ ὑγιαίνειν. ὡς ἄρτι οὐκ ᾔδειν ὅτι εἰς Διδύμους εἶ· εἰ δὲ μὴ καθ'
ο ὡς μὴ ἐξῆν σοι εἰσέρχεσθαι εἰς … … … … … … μου ἴσχυσάν με κατάκλειστον ποιῆσαι … … μαι … ἀρχεφόδῳ ἐφʼ ἡμέρας ἓξ ἄχρι ἂν ἐμαυτὸν
The Greek word ἐπαιτέω (*epaitéō*) is built from the prefix ἐπ- and the root αἰτέω, meaning to ask or beg. It covers the range of asking for more or begging, particularly in contexts like almsgiving. The New Testament references include Luke 16:3 and 18:35, where it is used to describe begging or asking for help.
ἐπ-αιτέω, -ῶ, [in LXX: Ps 108 (109):10 (H7592) Si 40:28 * ;]
to ask besides.
to beg (as a mendicant; cf. MM, Exp., xiv): Lk 16:3 18:35 (Cremer, 74).†
ἐπ-αιτέω, -ῶ ; 1. to ask besides, ask for more: Hom. Tl. 23, 593. 2. to ask again and again, importunately : Soph. Oed. Tyr. 1416; to beg, to ask alms: Lk. xvi. 3; (xviii. 35 LT Tr WH]; (Ps. eviii. (cix.) 10; Sir. xl. 28; Soph. Oed. Col. 1364).
ἐπαιτέω. In P Lond 244 (B.c. 163) (= I. p. 32) a recluse at the Serapeum describes himself as living—ad@’ ὧν ἐπαιτῶ ἐν τῶι ἱερῶι, ‘from what I beg in the temple”: cf. Lk 16% ématτεῖν αἰσχύνομαι. That temples generally were a promising haunt for the profession Luke reminds us elsewhere. ᾿Εἰπήτρια, the Greek for a ‘‘ beggaress”’—to parallel it with an equal novelty—appears as a Gam. eip. in P Par 591° (8.6, 160) ( = Witkowski,? p. 76, where see note): cf. ἀγύρτρια , , ἐπακολουθεω (Aesch. Ag. 1273), δέκτρια (Archil. 8). The pass. of the verb is found in P Tebt I, 2618 (B.c. 114) πρὸς πῆι (1. τῆι) ἐπιδόσει τῶν ἐπαιτουμένων λόγων, ‘‘for the delivery of the accounts which were required”’ (Edd.).
ἐπαιτέω (epaiteō) — to ask/beg.
ἐπαιτ-έω,
ask besides, εἰ καί νύ κεν.. ἄλλο μεῖζον ἐπαιτήσειας [Refs 8th c.BC+]: absolutely, ask for more, φαγὼν ἔτ᾽ ἐπῄτεον [Refs 3rd c.BC+]:—so in middle, [Refs 5th c.BC+]
2. beg as a mendicant, ἄλλους ἐ. τὸν καθ᾽ ἡμέραν βίον [Refs 5th c.BC+]
3. simply, demand, [Refs 2nd c.BC+]
ἐπαιτέω
epaiteo
from 1909 and 154; to ask for:--beg.
see GREEK for 1909
see GREEK for 154
ἐπαιτέω
v.
I beg, ask alms
ἐπαιτέω epaiteō 2x
to prefer a suit or request in respect of certain circumstances; to ask alms, beg, Lk. 16:3; 18:35*
ἐπαιτέω fut. ήσω to ask besides, Il., Soph.:—so in Mid., id. Soph.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
Beg
That the poor existed among the Hebrews we have abundant evidence (Ex. 23:11; Deut. 15:11), but there is no mention of beggars properly so called in the Old Testament. The poor were provided for by the law of Moses (Lev. 19:10; Deut. 12:12; 14:29). It is predicted of the seed of the wicked that they shall be beggars (Ps. 37:25; 109:10).
In the New Testament we find not seldom mention made of beggars (Mark 10:46; Luke 16:20, 21; Acts 3:2), yet there is no…
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The Greek word αἰσχύνω (i.e., *aischunō*) is derived from αἶσχος (shame) and primarily means to disfigure or dishonor. In the New Testament, it appears in its passive form, indicating feelings of shame or being put to shame, as seen in verses like 2 Corinthians 10:8 and 1 Peter 4:16. The lexicons note its usage in both moral and physical contexts.
αἰσχύνω
(< αἶσχος, shame),
[in LXX chiefly for בּוּשׁ;]
to disfigure (Hom.).
to dishonour (Pr 29:15).
to make ashamed (Si 13:7). Pass., to be put to shame, be ashamed: II Co 10:8; Phl 1:20, I Pe 4:16, I Jo 2:28; c. inf. (M, Pr., 205), Lk 16:3 (cf. ἐπ- (-ομαι), κατ-αἰσχύνω).†
αἰσχύνω: (αἶσχος [cf. αἰσχρός); 1. to disfigure: πρόσωπον, Hom. Il. 18, 24, and many others. 2. to dishonor: Sept. Prov. xxix. 15. 3. to suffuse with shame, make ashamed: Sir. xiii. 7. In the N. T. only pass., αἰσχύνομαι: fut. αἰσχυνθήσομαι; 1 aor. ἠσχύνθην; to be suffused with shame, be made ashamed, be ashamed : 2 Co. x. 8; Phil. i. 20; 1 Pet. iv. 16; μὴ αἰσχυνθῶμεν ἀπ᾽ αὐτοῦ that we may not in shame shrink from him, 1 Jn. ii. 28 (Sir. xxi. 22 αἰσχυνθήσεται ἀπὸ προσώπου [Is. i. 29; Jer. xii. 13; cf. B. § 147, 2]); foil. by inf. (on which see W. 346 (325)), Lk. xvi. 8. [Comp.: ἐπ(μαι), κατ-αισχύνω.}
αἰσχύνομαι. P Par 4955 (B.C. 164-58) ὁ δέ, φαίνεται, τὴν ἡμέραν ἐκείνην ἀσχοληθείς, ἤσχυνται συμμεῖξαί por: we may either suppose φαίνεται parenthetical or emend ἠσχύνθαι. Zi. 38 οὐκέτι ἥκει πρὸς ἐμὲ αἰσχυνθείς, Sy// 80212 (iii/p.c., Epidaurus) αἰσχυνόμενος S[& ἅτε] καταγελάμενος tm[d] τῶν ἄλλων. For the active (not in NT) see P Oxy III. 4974 (early ii/A.D.) αἰσχύνειν Θέωνα, P Gen 2111, as quoted under αἰσχύνη.
αἰσχύνω (aischunō) — be ashamed.
αἰσχύνω [ῡ]:
Ionic dialect imperfect αἰσχύνεσκε (κατ-) [Refs 4th c.AD+]: future -ῠνῶ[Refs 5th c.BC+], Ionic dialect -υνέω[Refs 5th c.BC+]: aorist ᾔσχῡνα[Refs 8th c.BC+]: perfect σχυγκα[Refs 2nd c.AD+]:—passive, future αἰσχῠνοῦμαι[Refs 5th c.BC+]: aorist ᾐσχύνθην[Refs 5th c.BC+] and Attic dialect, poetry infinitive αἰσχυνθῆμεν[Refs 5th c.BC+]perfect ᾔσχυμμαι (see. below [Refs 5th c.BC+]:—make ugly, disfigure, πρόσωπον, κόμην, [Refs 8th c.BC+]; αἰ. τὸν ἵππον give the horse a bad form, [Refs 5th c.BC+]
2. mostly in moral sense, dishonour, tarnish, μηδὲ γένος πατέρων αἰσχυνέμεν[Refs 8th c.BC+]
2. b especially dishonour a woman, [Refs 5th c.BC+]; εἰς τὸ σῶμα αἰ. [Refs 4th c.BC+]
αἰσχύνω
aischuno
from aischos (disfigurement, i.e. disgrace); to feel shame (for
oneself):--be ashamed.
αἰσχύνομαι
v.
I am ashamed, am put to shame
Verb-PMI-1S — Verb · present · middle · indicative · first person · singularpresent middle indicative — an action in progress.
V-PMI-1S Part of Speech: Verb Tense: Present Voice: Middle Mood: Indicative Person: first Number: Singular
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
5 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 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 46 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 ἐμαυτοῦ πάθος, ὃ μυριάκις παθὼν οἶδα, διηγούμενος οὐκ αἰσχύνομαι·
λοιπὸν αἰσχυνθῶμεν, φοβηθῶμεν τὴν μακροθυμίαν τοῦ θεοῦ, ἵνα μὴ ἡμῖν εἰς κρίμα γένηται.
εἰ ἐνδεχόμενόν ἐστιν, ἀποστείλας. χρείαν γὰρ ἔχομεν. εἰ δὲ μὴ ἐνδέχεται κομίσασθαι, γράψον μοι. αἰσχύνομαι γὰρ περὶ οὐδενὸς πλεονάκις σε ἐνοχλῶν. ἔρρωσο.
γυναῖκα εἶναι. οὐκ εἶ δὲ γυνή· ὅλον τὸ πραισίδιον ἀγνωμονεῖν πεποίηκες. ἐγὼ ὅλως οὐκ αἰσχύνομαι ἐρχόμενος παρά σε, ἀπάρτι δὲ μέλλω αἰσχυνὴν ἔχειν χάριν τῆς δελφακίδος. ἐὰν μὴ ἔλθῃς
ἀμφοτέροις πλεῖστα χαίρειν. πρὸ μὲν πάντων τὸ προσκύνημα ὑμῶν ποιῶ παρὰ τοῖς ἐνθάδε θεοῖς. αἰσχύνομαι μὲν γράφων συ τη οὗτως … ο … ε πρὸς τόδ' ἔπεισεν αὐτήν·