Luke 20:22 — Word Study
N1904ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
BSAIs it lawfulexesti, exon▸ [permissible] for usegō to CaesarKaisar [the Roman emperor, ruling power] tributephoros [tribute] to givedidōmi▸ [give, render] orē [as an alternative] not?ou [no, by no means]
| Greek | English | Parsing |
|---|---|---|
| ἔξεστιν | Is it lawful | Verb, present, active |
| ἡμᾶς | for us | Personal pronoun, first person, dative |
| Καίσαρι | to Caesar | Noun, dative, singular |
| φόρον | tribute | Noun, accusative, singular |
| δοῦναι | to give | Verb, second aorist, active |
| ἢ | or | Particle |
| οὔ; | not? | Particle, negative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is it lawful for us to pay taxes to Caesar or not?” |
| KJV | Is it lawful for us to give tribute unto Cæsar, or no? |
| ASV | Is it lawful for us to give tribute unto Cæsar, or not? |
| YLT | Is it lawful to us to give tribute to Caesar or not?' |
| WEB | Is it lawful for us to pay taxes to Caesar, or not?” |
| BBE | Is it right for us to make payment of taxes to Caesar or not? |
Where they part company is φόρον — see How Translations Differ.
The sentence is structured around a main question, with additional phrases clarifying the action and the subject of the inquiry.
5 commentators on this verse
Gill, Jamieson, Ellicott, AdamClarke & more — read them ›
clause
verbἔξεστι(ν)
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 20:22
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 Question About Paying Taxesgenerated
Luke 20:22 records a question posed to Jesus by the religious leaders, who were trying to catch Him in a statement that could be used against Him. They asked if it was lawful to pay taxes to Caesar, which was a contentious issue among the Jewish people under Roman rule. The question reflects the tension between their obligations to the Roman authorities and their devotion to God. This moment is part of a series of challenges Jesus faced leading up to His crucifixion, as described in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 17:15 | you are to appoint over yourselves the king whom the LORD your God shall choose. Appoint a king from among your brothers; you are not to set over yourselves a foreigner who is not one of your brothers. |
| 2 | Ezra 4:13–19 | Let it now be known to the king that if that city is rebuilt and its walls are restored, they will not pay tribute, duty, or toll, and the royal treasury will suffer. |
| 3 | Ezra 9:7 | From the days of our fathers to this day, our guilt has been great. Because of our iniquities, we and our kings and priests have been delivered into the hands of the kings of the earth and put to the sword and captivity, to pillage and humiliation, as we are this day. |
| 4 | Nehemiah 5:4 | Still others were saying, “We have borrowed money to pay the king’s tax on our fields and vineyards. |
| 5 | Nehemiah 9:37 | Its abundant harvest goes to the kings You have set over us because of our sins. And they rule over our bodies and our livestock as they please. We are in great distress. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — ἔξεστι(ν), exesti, exongenerated
The word ἔξεστιν is a present active indicative verb meaning 'it is lawful' or 'it is permitted.' It indicates permission or legality, often used in contexts where actions or behaviors are being evaluated for their acceptability.
In this context, it raises a significant question about the intersection of civic duty and religious obligation, prompting deeper reflection on what it means to live under earthly authority while maintaining faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Is it lawful for us to pay taxes to Caesar or not?' This is consistent across several translations, including the KJV and ASV, which use 'give tribute' and 'to give tribute' respectively.
However, the BSB and others like the WEB use 'pay taxes,' while the BBE opts for 'make payment of taxes.' This reflects a slight variation in how the act of taxation is described, but the essential question remains the same.
Sentence Structuregenerated
The main verb of the sentence is ἔξεστιν, it is lawful, which governs the entire clause. The structure includes a noun phrase for us as the subject, and a prepositional phrase to Caesar indicating to whom the taxes are to be paid.
The sentence also includes an infinitive phrase to give that complements the main verb, establishing the action being questioned, and concludes with a disjunctive particle or not to present the alternative.
Septuagint Backgroundgenerated
In Luke 20:22, the Greek word δοῦναι (didōmi), meaning 'to give,' corresponds to the Hebrew word נָתַן (natan), which also conveys the idea of giving or setting something down. This connection emphasizes the act of giving in the context of the question about paying taxes.
The conjunction ἢ (ē), meaning 'or,' is used in the LXX to translate both the Hebrew words אוֹ (’o) and אִם (’im), which introduce alternatives. This choice highlights the duality in the question posed about the lawfulness of paying taxes.
In plain words — the whole versegenerated
Luke 20:22 presents a question from the religious leaders to Jesus about the legality of paying taxes to Caesar. They are trying to trap Him with this question, as it could either alienate Him from the people or put Him at odds with Roman authority.
Frequently Asked Questionsgenerated
The question highlights the conflict between the Jewish people's loyalty to God and their obligations to the Roman government, illustrating the tension between faith and civic duty.
They aimed to trap Jesus into making a statement that could be used against Him, either to turn the people against Him or to accuse Him of insurrection.
While the response is not included in this verse, Jesus famously asked them to show Him a denarius and pointed out that they should give to Caesar what belongs to Caesar and to God what belongs to God.
It illustrates the need to balance earthly authority with divine authority, suggesting that both have their rightful place in a believer's life.
Reflection Questionsgenerated
- How do I navigate my responsibilities as a citizen while remaining faithful to my beliefs?
- In what ways can I honor both my civic duties and my commitment to God?
- What are some examples in my life where I have felt conflicted between authority and faith?
- How can I respond to questions about my beliefs in a way that reflects my faith?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this passage, noting the hostile intentions behind the question posed to Jesus.
These same enemies saw the miracles of the Lord, and they said, "Tell us by what authority you are doing these things." They questioned him with hostile intentions, so that if he admitted what his authority was,
Augustine points out that the question was meant to challenge Jesus' authority and intentions, reflecting the animosity of the religious leaders.
Early Church Fathers on Luke 20 →Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Luke 20:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs it lawful for us to give tribute unto Caesar, or no?] The Syriac and Persic versions here, as in the other evangelists, render it, "head money".
Read John Gill on Luke 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.
Read Robert Jamieson on Luke 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20-26) And they watched him.—See Notes on Matthew 22:15-22 and Mark 12:13-17. And sent forth spies.—The noun is, again, one of St. Luke’s characteristic words not used by any other New Testament writer. It expresses rather the act of those who lie in ambush, than that of “spies” in the strict sense of the words. St. Luke is, on the one hand, less definite as to the parties to the conspiracy than the other Gospels, and on the other hand more explicit as to its aim. They wanted materials for an accusation before Pilate, as well as for one before the Sanhedrin. On the omission of the name of the Herodians, see Note on Luke 6:11. Power and authority.—We have again the characteristic…
Read Charles John Ellicott on Luke 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Is it lawful for us to give tribute unto Caesar] See this insidious but important question considered at large on Matthew 22:16-22.
Read AdamClarke on Luke 20 →CambridgeThe Cambridge Bible for Schools and Colleges22. is it lawful for us to give tribute unto Cesar, or no?] The question was devised with so superlative a craft that it seemed impossible for our Lord to escape. If He said ‘It is lawful,’ the Pharisees hoped at once to undermine His popularity with the multitude. If He said ‘It is not lawful’ (Deuteronomy 17:15), the Herodians could at once hand Him over, as a traitor, to the secular power. For ‘tribute’ each Evangelist uses a different word—epikephalaion, ‘poll-tax’ (Mark in D); the Latin kenson ‘census’ (Matt.); and the classical phoron here and Luke 23:2. It was a capitation-tax, the legality of which was indignantly disputed by scrupulous legalists.craftiness] panourgian, a classical…
Read Cambridge on Luke 20 →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
Is it lawful for us to pay taxes to Caesar or not?”
Is it lawful for us to pay taxes to Caesar, or not?”
Is it lawful for us to pay taxes to Caesar or not?”
Is it right for us to pay the tribute tax to Caesar or not?”
Tyndale line
Is it lawful for us to give tribute unto Cæsar, or no?
Is it lawful for us to give tribute unto Cæsar, or not?
Is it lawful for us to give tribute unto Caesar, or not?
Is it lawful for us to give tribute to Cesar, or not?
Is it lawfull for vs to giue Cesar tribute or no?
Strictly literal
Is it lawful for us to give tribute to Caesar, or not?
Is it lawful to us to give tribute to Caesar or not?'
Is it lawful to us to give tribute to Caesar or not?”
Is it lawful for us to pay taxes to Caesar, or not?”
From the Latin
Is it lawful for us to give tribute to Caesar, or no?
Simplified
So should we pay taxes to Caesar or not?”
Is it right for us to make payment of taxes to Caesar or not?
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.
Licet nobis tributum dare Cæsari, an non ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܠܝܛ ܠܢ ܕܢܬܠ ܟܣܦ ܪܫܐ ܠܩܣܪ ܐܘ ܠܐ
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.
ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
The standard critical text of the New Testament.
ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
The previous edition, still widely cited.
ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
The Society of Biblical Literature edition, freely licensed.
ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
The edition that turned scholarship toward the earliest manuscripts.
ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
An independent critical text built from the oldest witnesses then known.
ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
A recent critical edition following documentary evidence closely.
ἔξεστιν — Καίσαρι φόρον δοῦναι ἢ οὔ;
The reading of the majority of surviving manuscripts.
ἔξεστιν — Καίσαρι φόρον δοῦναι ἢ οὔ;
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἡμᾶς for us | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 20:22
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἔξεστι(ν) is an impersonal verb meaning 'it is permitted' or 'it is lawful.' It is used in various contexts, often followed by an infinitive or a dative. The New Testament references include Mark 2:24 and Matthew 12:2, among others. The lexicons do not show significant disagreement regarding its meaning or usage.
ἔξεστι, impers. verb, (fr. the unused ἔξειμι), it is lawful; a. foll. by the pres. inf.: Mt. xii. 2, 10 [Tdf. inf. aor.], 12; xiv.4; Lk. vi. 2 [Β α ΤΊ; xiv.3 [LT Tr WH inf. aor.]; with the aor. inf.: Mt. [xv. 26 1, ΤΊ; xxii. 17; xxvii. 6; Mk. iii. 4; xii.14; Lk. vi. 9; Acts ii. 29 (ἐξὸν εἰπεῖν scil. ἔστω, allow me, [ἃ]. supply ἐστί, B. 318 (273); W.§ 64, I. 2a., cf. § 2,1 4.7); with the inf. omitted because readily suggested by the context, Mk. ii. 24 and Ree. in Acts viii. 37. Ὁ. foll. by dat. of pers. and a pres. inf.: Mk. vi. 18; Acts xvi. 21; xxii. 25; and an aor. inf. : Mt. xix.3 [LT WH om. dat.]; xx. 15; Mk. ii. 26[RG L Tr txt.]; x. 2; Lk. xx. 22 RGL; Jn. v.10; xviii. 31; Acts xxi. 37; ἐξὸν ἦν, Mt. xii. 4; ἃ οὐκ ἐξόν, se. ἐστί, 2 Co. xii. 4; with the inf. omitted, as being evident from the context: πάντα (μοι) ἔξεστιν, 50. ποιεῖν, 1 Co. vi. 125 x. 23. c. foll. by the ace. and…
Read the full entry →ἔξεστι. BGU IV. τ12η (8.6. 18) μὴν ἐξῖναι rae’ A. λέγιν, PSI III. 2037 (A.D. 87) μὴ ἐξέστω δὲ τῇ Φιλωτέρᾳ προσρείπτειν τῷ ΠΠαποντῶτι τὸ σωμάίτιον ἐντὸς τοῦ xpdvov(?), 75. 218? (A.D. 250) οὐκ ἐξόντος οὐδενὶ τῶν ὁμολογούντων παραβαίνειν τὰ προκείμενα. With the inf. omitted, as in 1 Cor 10%, cf, P Ryl Il. 774% (a.p. 192) τοῦτο δὲ οὐκ ἐξῆν, “this was not permissible,” and 2d. 6215 (translation of an unknown Latin work—iii/A.D.) πάντα τὰ ἄλλα ἔξεστί μοι, a passage which recalls 1 Cor 615: see also Epict. ii. i. 23 νῦν ἄλλο τί ἐστιν ἐλευθερία ἢ τὸ ἐξεῖναι ds βουλόμεθα διεξάγειν ; In PSI III. 2185 wt s. and P Oxy II. 275% (a.p. 66) (= Selections, p- 56) οὐκ ἐξόντος τῷ Τρύφωνι ἀποσπᾶν τὸν παῖδα, the gen. abs. stands for the older acc. abs., which has not kept its place in the Kow# except in τυχόν, ““ perhaps ἢ (1 Cor 168): cf. Blass Gr. p. 252, Proleg. p.…
Read the full entry →ἔξεστι, ἐξόν (exesti, exon) — be permitted.
ἔξεστι,
imperative ἐξέστω, subjunctive ἐξῇ, infinitive ἐξεῖναι, participle ἐξόν: imperfect ἐξῆν: future ἐξέσται, optative ἐξέσοιτο [Refs 5th c.BC+]participle ἐξεσόμενον (see. below): impersonal (see. ἔξειμι B):—it is allowed, is possible, with infinitive, [Refs 5th c.BC+]: with dative person et infinitive,[Refs 5th c.BC+]'licet esse beatis', [Refs 4th c.BC+]: with accusative instead of second dative, ἔ. ὑμῖν φίλους γενέσθαι [Refs 5th c.BC+]: with accusative person et infinitive, [Refs 5th c.BC+]participle absolutely, ἐξεόν τοι.. ἕτερα ποιέειν since it was possible for thee to.., [Refs 5th c.BC+]
ἔξεστι ἔξεστιν ἔξειμι
exesti
third person singular present indicative of a compound of 1537 and
1510; so also
exon ex-on'
neuter present participle of the same (with or without some form of
1510 expressed); impersonally, it is right (through the figurative
idea of being out in public):--be lawful, let,
X may(-est).
see GREEK for 1537
see GREEK for 1510
see GREEK for 1510
ἔξεστιν
v.
it is permitted, lawful, possible
ἔξεστιν exestin 31x
3rd person sing of the unused ἔχειμι (#1997) used impersonally, it is possible; it is permitted, it is lawful, Mt. 12:2, 4; Mk. 3:4; Lk. 6:9; Acts 22:25; 1 Cor. 6:12
ἔξεστι imperat. ἐξέστω subj. ἔξῃ opt. ἐξείη inf. ἐξεῖναι part. ἐξόν imperf. ἐξῆν fut. ἐξέσται opt. ἐξέσοιτο impers., the only forms in use of ἔξ-ειμι it is allowed, it is in one's power, is possible, c. inf., Hdt.: c. dat. pers. et inf., id. Hdt., attic; ἔξ. σοι ἀνδρὶ γενέσθαι Xen.:— c. acc. pers. et inf., Ar.:—part. neut. absol., ἐξόν since it was possible, Hdt., Aesch., etc.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
lo'-fool (usually mishpaT, "relating to judgment," or "a pronounced judgment" tsaddiq, "relating to that which is righteous" or "just"; exesti, eunomos, "that which is authorized according to law," or "a privilege according to legitimate custom" (compare Eze 18:5,19, 21,27; Isa 49:24; Mt 12:10; Ac 16:21; 19:39)): Used of persons: of God, as being righteous both in the punishment of the wicked and the rewarding of the righteous (Ps 145:17 Hebrew); of man, as being just and equitable in all his dealings with his fellow-man (Eze 33:19). It is used of things when the…
32 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 31 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
τίνι γὰρ ἔξεστιν εἰπεῖν „αὐτός μοι μόνος ἐστὶν ὁ θεός“ ἢ τῷ μηδὲν τῶν μετ’ αὐτὸν ἀσπαζομένῳ;
οὐδὲ γὰρ ἡμῖν βιώσιμα τούτου κολασθέντος, οἷς γε πρὸς τὸν πατέρα μὴ ἔξεστιν ἀνασωθῆναι μόνοις, ἀλλʼ ἐνθάδε δεῖ κοινωνῆσαι τούτῳ τῆς αὐτῆς καταστροφῆς τοῦ βίου.
οὐκ ἐξόν ἐστιν χωρὶς τοῦ ἐπισκόπου οὔτε βαπτίζειν οὔτε ἀγάπην ποιεῖν: ἀλλ̓ ὃ ἂν ἐκεῖνος δοκιμάσῃ, τοῦτο καὶ τῷ θεῷ εὐάρεστον, ἵνα ἀσφαλὲς ᾖ καὶ βέβαιον πᾶν ὃ πράσσετε.
γιστη ἐν ταῖς κώμαις, … τῶν ἱερέων, οἷς ἔξεστιν καὶ δύναται κατὰ τὸ τῆς συνηθείας εὐσεβὲς ἐπιτελεῖν τὰ μυστήρια, ὥστε μηδὲν περισσότερον ἀπαιτεῖσθαι
ἐπικεφαλαίου καὶ πάσης λειτουργίας ἔτι δὲ καὶ ἐκ τοῦ δημοσίου σιτοῦνται καθʼ ὃ οὐκ ἐξὸν αὐτοῖς καθόλου ἑτέρᾳ τινὶ πραγματείᾳ παρενχειρεῖν. τούτων εἷς τις Ἰσίδωρος Μαρεῖ ἀνὴρ πάνυ τολμήεις
χρῆσθαι καὶ ἀσκοῖς δερματίνοις· εἰς οὓς ἔλαιον βάλλοντας ἐμπορεύεσθαι διʼ ὧν ἔχουσι καμψῶν οὐκ ἐξόν. προσθέντα ὑφορᾶσθαι, μὴ καὶ ἐν τῷ ἱερῷ ἀποκειμένα τοῦ θεοῦ ἅπαντα ἐχειραπτήθη ὑπʼ αὐτῶν·
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-1DP — Personal pronoun · first person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-1DP Part of Speech: Personal pronoun Person: first Case: Dative Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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 Καῖσαρ (Kaisar) means 'Caesar' and is a title for the Roman emperor. It appears in several New Testament passages, including Matthew 22:17 and Luke 2:1. The entries indicate that it originally referred to Julius Caesar but later became a general title for Roman emperors. Moulton & Milligan note its use in various contexts, including references to officials and freedmen associated with the emperor.
Καῖσαρ, -apos [Bttm. 16 (15) ], 6, Cesar (prop. the surname of JuliusCaesar, which being adopted by Octavianus Augustus and his successors afterwards became an appellative, and was appropriated by the Roman emperors as a part of their title [ef. Dict. of Biogr. and Mythol. s. v. Caesar]): Mt. xxii. 17, 21; Mk. xii. 14, 16 sq.; Lk. ii. 1; iii. 1; xx. 22; xxiii. 2; Jn. xix.12; Acts xi. 28 [Rec.]; xvii. 7, etc.; Phil. iv. 22.
Καῖσαρ. Lightfoot (2:13 p. 169 ff.) has shown that by the phrase οἱ ἐκ τῆς Καίσαρος οἰκίας in Phil 42% we are probably to | | understand slaves and freedmen attached to the palace, and has appealed to inscriptional evidence to prove that the designation embraced a large number of persons both in Rome and elsewhere (e.g. Ephesus), filling every description of more or less domestic office: see further SH p. 418 ff. In BGU I. 1563 (A.p. 201) χρηματίσατε Σατουρνείνῳ Καισάρων οἰκονόμῳ, Wilcken (Oséy. i. p. 499 n.4) holds that Καισάρων stands for Καισάρων δούλῳ : similarly in P Lond 256 recto (A.D. 11-15) (=I. p. 96) Φαῦστος Πρίσκου Καίσαρος -- &. II. Καίσαρος δούλου (0. p. 662) ; cf. the simple gen. Χριστοῦ, ‘‘ belonging to Christ” (Gal 355 αὦ : On the other hand Καισάρειοι ““Tmperial freedmen,”’ e.g. in P Oxy 111. 477° (A.D. 1323), though their exact position is far from clear: see Chrest.…
Read the full entry →Καῖσαρ
Kaisar
of Latin origin; Caesar, a title of the Roman emperor:--Caesar.
Καῖσαρ, αρος, ὁ
n.m.
Caesar
Καῖσαρ Kaisar 29x
Caesar, pr. name
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
se'-zar (Kaisar): Originally the surname of the Julian gens (thus, Caius Julius Caesar); afterward a name borne by the Roman emperors. In the New Testament the name is definitely applied to Augustus (Lu 2:1, "Caesar Augustus"), to whom it belonged by adoption, and to Tiberius (Lu 3:1, "Tiberius Caesar"; compare Mt 22:17,21). The "Caesar" to whom Paul appealed (Ac 25:11,12,21) was Nero. The form is perpetuated in "Kaiser" and "Czar."
Caesar
The title assumed by the Roman emperors after Julius Caesar. In the New Testament this title is given to various emperors as sovereigns of Judaea without their accompanying distinctive proper names (John 19:15; Acts 17:7). The Jews paid tribute to Caesar (Matt. 22:17), and all Roman citizens had the right of appeal to him (Acts 25:11). The Caesars referred to in the New Testament are Augustus (Luke 2:1), Tiberius (3:1; 20:22), Claudius (Acts 11:28), and Nero (Acts 25:8;
always in the New Testament the Roman emperor, the sovereign of Judea. (John 19:12,15; Acts 17:7)
Originally the surname of the Julian family at Rome. After being dignified in the person of Julias Caesar, it became the usual appellation of those of his family who ascended the throne. The last of these was Nero, but the name was still retained by his successors as a sort of title belonging to the imperial dignity. The emperors alluded to by this title in the New Testament, are Augustus, Lu 2:1; Tiberius, Lu 3:1 20:22; Claudius, Ac 11:28; and Nero, Ac 25:8 Php 4:22. Caligula, who succeeded Tiberius, is not mentioned.
31 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 29 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
ἐπειδὴ γὰρ εἷς τῶν ἐπιθεμένων Ἰουλίῳ Καίσαρι, Βροῦτος, ἐπιὼν ἐπ’ αὐτοὺς ἐστράτευσε, δεδιότες οὐ πόρθησιν ἀλλὰ δουλείαν τὴν ὑπ’ ἀνδροφόνου κτείναντος ἡγεμόνα καὶ εὐεργέτην — ἀμφότερα γὰρ ἦν αὐτῷ Καῖσαρ — ἀπεμάχοντο μὲν ἐφ’ ὅσον οἷοί τε ἦσαν δυνατῶς…
ὅτι Καῖσαρ λύσας Ἀριστόβουλον οἷός τε ἦν πέμψαι μετὰ δύο ταγμάτων εἰς Ἰουδαίαν, ἔφθη δ' ὑπὸ τῶν τὰ Πομπηίου φρονούντων διαφθαρεὶς Ἀριστόβουλος φαρμάκῳ.
ἀντίγραφον διαγραφῆς διὰ τῆς Φανίου τραπέζης ἐν Καρανίδι ἔτους … Αὐτοκράτορος Καίσαρος Οὐεσπασιανοῦ Σεβαστοῦ Τῦβι θ. Σουχάριον τοῦ δεῖνος μετὰ κυρίου τοῦ συνγενοῦς … ωνος τοῦ
ἀποβεβηκέναι τῆς μισθώσεως ἀπὸ τοῦ ἐνεστῶτος ἔτους. Ἀπολλώνιος ἀπέχω καὶ … ἔτους πέμπτου Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ … εἰκάδι.
τῶν δύο . βουλόμεθα μισθώσασθαι παρʼ ὑμῶν τὰ φόρετρα τοῦ ἐνεστῶτος … ἔτους Αὐτοκράτορος Καίσαρος … Γερμανικοῦ Δακικοῦ καὶ ἅς μεμισθώμεθα παρʼ ὑμῶν καὶ τῶν συνγεωργῶν … τῆς ἐν
The Greek word φόρος (phoros) refers to a tribute or tax, typically imposed on subject peoples. It is derived from the verb φέρω meaning 'to bring' or 'to carry.' The term appears in the New Testament in contexts related to taxes owed to authorities, specifically in Luke 20:22 and Romans 13:6-7. Various lexicons note its broader applications, including payments or rents in different contexts.
φόρος, -ov, ὁ, (fr. φέρω, hence prop. ὃ φέρεται; cf. φόβος), fr. Hdt. down, Sept. for Ὁ and (2 Esdr. iv. 20; vi. 8; Neh. v. 4) for 79, tribute, esp. the annual tax levied upon houses, lands, and persons [cf. Thom. Mag. ed. Ritschl p. 387, 13; Grotius as quoted in Trench § evil. 7; see τέλος, 2]: φόρον, φόρους διδόναι Καίσαρι, Lk, xx. 22; xxiii. 2, (1 Mace. viii. 4, 7); ἀποδιδόναι, Ro. xiii. 7; τελεῖν, Ro. xiii. 6.
φόρος in the wide sense of ‘‘ payment,” “‘rent,” may be illustrated by such passages as P Giss I. 954 (A.D. 95) φ[ό]ρου οὗ ἐμίσθωσά σοι] ἐλαιουργίου, ““ rent of the vineyard which I let to you,” P Oxy X. 1279'® (A.D. 139) φόρου τῶν
φόρος (phoros) — tax.
φόρος, ὁ,
(φέρω) that which is brought in by way of payment, tribute, φόρου ἀπαγωγή [Refs 5th c.BC+]; ξυμμάχους φόρου ὑποτελεῖς subject to pay tribute, [Refs]; φόρον ὑποτελέειν to pay tribute, [Refs 5th c.BC+]; φ. τάξασθαι to agree to pay it [Refs 5th c.BC+]; φόρον ταῖς πόλεσι τάξαι to fix their quotas of tribute, [Refs 5th c.BC+]; φ. δέχεσθαι to receive it, [Refs 5th c.BC+]
2. generally, any payment, φόρον ἀπέφερον τῷ δήμῳ [Refs 5th c.BC+]; κατὰ φόρους by instalments, Senatus consultum cited in [Refs 2nd c.BC+]; ἐπιβαλλειν φ. impose a forced levy, [Refs 1st c.AD+]
φόρος
phoros
from 5342; a load (as borne), i.e. (figuratively) a tax (properly, an
individual assessment on persons or property; whereas 5056 is usually
a general toll on goods or travel):--tribute.
see GREEK for 5342
see GREEK for 5056
φόρος, ου, ὁ
n.m.
a tax, tribute
φόρος φόρος, ὁ, φέρω that which is brought in, tribute, such as is paid by subjects to a ruling state, as by the Asiatic Greeks to Athens, Thuc.; φόρου ὑποτελεῖς subject to pay tribute, id. Thuc.; φόρον ὑποτελέειν to pay tribute, Hdt.; ἀπάγειν, φέρειν Ar.; φ. τάξασθαι toagree to pay it, Hdt.; τάξαι to impose it, Dem.
any payment, Xen., Plut.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
trib'-ut (mac, "tribute," really meaning "forced laborers," "labor gang" (1Ki 4:6; 9:15,21); also "forced service," "serfdom"; possibly "forced payment" is meant in Es 10:1; the idea contained in the modern word is better given by middah (Ezr 6:8; Ne 5:4)): Words used only of the duty levied for Yahweh on acquired spoils are mekhec, "assessment" (Nu 31:28,37,38,39,40,41), belo, "excise" (Ezr 4:13,10; Ne 7:24), massa', "burden" (2Ch 17:11), and `onesh, "fine" or…
Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the “didrachma,” the “half-shekel,” as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.
The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13) --was as above a fixed annual tribute of comparatively late origin.
Every Jew throughout the world was required to pay an annual tribute or capitation-tax of half a shekel, about twenty-five cents, in acknowledgment of God’s sovereignty and for the maintenance of the temple service, Ex 30:12-15. It was with reference to this that Christ says, in effect, Mt 17:25,26, "If this tribute be levied in the name of The Father, then I, The Son, am free."
In other New Testament passages, tribute means the tax levied by the Romans. On the question of paying tribute to foreigners and idolaters, Mt 22:16-22, Christ gave a reply which neither party could stigmatize as rebellious, or as unpatriotic and irreligious. By themselves using Caesar’s currency, both parties acknowledged the fact of his supremacy.…
5 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 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
Πρῶτον μὲν τοίνυν σπείρειν ἢ φυτεύειν ἄγονον οὐδὲν ἐπιτηδεύει, πάντα δ’ ἥμερα καὶ καρποτόκα φόρους ἐτησίους οἴσοντα τῷ ἡγεμόνι ἀνθρώπῳ·
γενομένης δὲ μάχης νικήσαντες οἱ Ἀσσύριοι φόρον ἐπιτάσσουσι τοῖς Σοδομιτῶν βασιλεῦσι.
Ζήνωνα Δημητρίωι καὶ Λιμναίωι … αἶγας τελείας ἑκατὸν τεσσαράκοντα τέσσαρας εἰς ἔτη δύο … φόρον καθʼ ἕκαστον ἔτος ἐρίφων ἑξαμηνιαίων διακοσίων δεκάεξ. … τοῦ φόρου τὸ ἐπιβάλλον καθʼ ἑξάμηνον
χαίρειν. ἀπέχομεν παρὰ σοῦ, κατὰ τὸν διαλογισμὸν ὃν ἐποιησάμεθα πρὸς σέ, τὸν ἐπιβάλλοντά σοι φόρον τῶν ἱερείων ὧν ἐμισθώσω μετὰ Πυθέου παρʼ Ἐφαρμόστου κατὰ συγγραφὴν τὴν παρʼ Ἀρχαγάθωι, ἀργυρίου
Σιμαρίστου Ὧρος καὶ υἱοί, ὧν τινα μὲν ἐν τῶι Ἡρακλεοπολίτηι ἦν, ἃ τοὺς φόρους εὐτάκτηκεν ἕως τοῦ ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ
δίδωμι, transliterated as didōmi, means 'to give' and is used in a wide range of contexts, including bestowing, granting, and delivering. It appears frequently in the New Testament, such as in Matthew 4:9 and John 3:16. The word is built from a primary verb and has various forms and constructions, indicating its flexibility in usage.
δίδωμι,
[in LXX chiefly for נתן (53 words in all) ;]
to give—in various senses, acc. to context—bestow, grant, supply, deliver, commit, yield: absol., Ac 20:35; c. acc. rei et dat. pers., Mt 4:9 5:31, Jo 1:12, al. mult.; c. dat. pers., seq. ἐκ, Mt 25:8; id. c. gen. part.. Re 2:17; c. acc. pers., Jo 3:16, Re 20:13, al.; δεξιάς, Ga 2:9; φίλημα, Lk 7:45; γνῶσιν, Lk 1:77; κρίσιν, Jo 5:22; of seed yielding fruit, Read the full entry →
δίδωμι (διδῶ, Rev. iii. 9 LT WH; [δίδω Tr, yet see WH. App. p. 167]), 3 pers. plur. διδόασι (Rev. xvii. 13 [not Rec.]), impv. δίδου (Mt. v. 42 RG); impf. 3 pers. sing. ἐδίδου, 3 pers. plur. ἐδίδουν (ἐδίδοσαν, Jn. xix. 3 LT Tr WH [see ἔχω); fut. δώσω; 1 aor. ἔδωκα [2 pers. sing. -xes, Jn. xvii. 7 Trmrg., 8 Trmrg.; cf. reff. s. v. κοπιάω)], subjunc. δώσῃ [and δώσωμεν] fr. an imaginary indic. form ἔδωσα, [ Mk. vi. 37 T Trmrg.]; Jn. xvii. 2 (Tr mrg. WH δώσει) ; Rev. viii. 3 (LT Tr WH δώσει; cf. Lob. ad Phryn. p. 720 sq.; B. 36 (31); W. 79 (76); [Veitch s. v. 618. fin., also Soph. Lex. s. v. and esp. Intr. p. 40; WH. App. p. 172]); pf. δέδωκα [on the interchange between the forms of the pf. and of the aor. in this verb ef. B. 199 (172)]; plpf. ἐδεδώκειν and without augm. [W. § 12, 9; B. 33 (29)] dedaxew, Mk. xiv. 44; and L txt. T Tr WH in Lk. xix. 15; 3 pers. plur. δεδώκεισαν, Jn. xi. 57; 2…
Read the full entry →δίδωμι structed by Kenyon, P Lond I. p. 2ff. For a specimen of their petitions see P Par 26 (B.C. 163-2), reproduced in Selections, p. 12 ff. It opens—Baordret Πτολεμαίῳ καὶ Βασιλίσσῃ Κλεοπάτρᾳ τῇ ἀδελφῇ, θεοῖς Φιλομήτορσι, χαίρειν. Θανὴς καὶ Taods δίδυμαι, αἱ λειτουργοῦσαι ἐν τῷ πρὸς Μέμφει μεγάλῳ Σαραπιείῳ κτὰ. From 20.15 Kal ἐκ τούτων καὶ τῶν προτοῦ γενηθεισῶν δ[ι]δύμων κομισαμένων τὰ ἑαυτῶν καθ᾽ ἡμέραν δέοντα, we learn that the Twins were there ex officio as twins, in connexion with some Dioscuric cultus: see Rendel Harris Soanerges, p. 272. From later documents it will be enough to quote P Oxy IIT. 533%® (ii/ili A.p.) εὔπατε Kal τοῖς διδύμοις ὅτι προνοήσζα]τε τοῦ κερματίου, “Ὑ16}1 the twins also to be careful about the small change” (Edd.). The frequency of Didymus as a proper name we compare the Latin Geminus and Gemellus (cf. for the latter the farmer whose correspondence at end…
Read the full entry →δίδωμι (didōmi) — to give.
δίδωμι,
[Refs 8th c.BC+] (late δίδω [Refs 3rd c.AD+]; late forms, 1st pers. plural διδόαμεν see reading in [Refs 1st c.AD+]; but thematic forms are frequently used, especially in Epic dialect and Ionic dialect, διδοῖς, διδοῖσθα, [Refs 8th c.BC+], διδοῖ [Refs 8th c.BC+], uncertain in Attic dialect, [Refs 6th c.BC+], Epic dialect δίδωθι [Refs 8th c.BC+]; infinitive διδόναι, also διδοῦν [Refs 6th c.BC+], Epic dialect διδοῦναι [Refs 8th c.BC+], Aeolic dialect δίδων [Refs 3rd c.BC+]; participle διδούς, Aeolic dialect δίδοις [Refs 7th c.BC+]imperfect ἐδίδουν -ους -ου, [Refs 8th c.BC+] (Epic dialect δίδου [Refs 8th c.BC+]; 3rd.pers. plural ἐδίδοσαν [Refs 8th c.BC+] codices (ἀπ-), also ἔδιδον probably in [Refs]; Epic dialect iterative δόσκον [Refs 8th c.BC+]: future δώσω [Refs], Epic dialect διδώσω [Refs 8th c.BC+]; infinitive δωσέμεναι [Refs 8th…
Read the full entry →δίδωμι
didomi
a prolonged form of a primary verb (which is used as an alternative in
most of the tenses); to give (used in a very wide application,
properly, or by implication, literally or figuratively; greatly
modified by the connection):--adventure, bestow, bring forth, commit,
deliver (up), give, grant, hinder, make, minister, number, offer, have
power, put, receive, set, shew, smite (+ with the hand), strike (+
with the palm of the hand), suffer, take, utter, yield.
δίδωμι
v.
I offer, give
δίδωμι didōmi 415x
pluperfect, ἐδεδώκειν, to give, bestow, present, Mt. 4:9; 6:11; Jn. 3:16; 17:2, et al. freq.; to give, cast, throw, Mt. 7:6; to supply, suggest, Mt. 10:19; Mk. 13:11; to distribute alms, Mt. 19:21; Lk. 11:41; to pay tribute, etc., Mt. 22:17; Mk. 12:14; Lk. 20:22; to be the author or source of a thing, Read the full entry →
δίδωμι Redupl. from Root ΔΟ, Lat. do, dare. Orig. sense, to give, τί τινι Hom., etc.; in pres. and imperf. to be ready to give, to offer, id. Hom.
of the gods, to grant, κῦδος, νίκην, and of evils, δ. ἄλγεα, ἄτας, κήδεα id. Hom.; later, εὖ διδόναι τινί to provide well for . . , Soph., Eur.
to offer to the gods, Hom., etc.
with an inf. added, δῶκε τεύχεα θεράποντι φορῆναι gave him the arms to carry, Il.; διδοῖ πιεῖν gives to drink, Hdt., etc.
Prose phrases, δ. ὅρκον, opp. to λαμβάνειν, to tender an oath; δ. χάριν, ῀ χαρίζεσθαι, as ὀργῆι χάριν δούς having indulged his anger, Soph.;— λόγον τινὶ δ. to give one leave to speak, Xen.; but, δ. λόγον ἑαυτῶι to deliberate, Hdt.
c. acc. pers. to give over, deliver up, Hom., etc.
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
414 occurrences in the New Testament, rendered 86 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 414 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 985 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.
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 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 343 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 457 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.
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