Luke 20:29 — Word Study
N1904ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
BSASevenhepta thereforeoun brothersadelphos [male siblings, fellow believers] there were;eimi▸ andkai theho firstprōtos having takenlambanō▸ [took, received as his own] a wifegunē [woman, spouse] diedapothnēskō▸ [passed away, ceased to live] childless,ateknos [without offspring, barren]
| Greek | English | Parsing |
|---|---|---|
| ἑπτὰ | Seven | Adjective, nominative |
| οὖν | therefore | Conjunction |
| ἀδελφοὶ | brothers | Noun, nominative, plural |
| ἦσαν· | there were; | Verb, imperfect, active |
| καὶ | and | Conjunction |
| ὁ | the | Article, nominative, singular |
| πρῶτος | first | Adjective, nominative, singular |
| λαβὼν | having taken | Verb, second aorist, active |
| γυναῖκα | a wife | Noun, accusative, singular |
| ἀπέθανεν | died | Verb, second aorist, active |
| ἄτεκνος, | childless, | Adjective, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now there were seven brothers. The first one married a wife, but died childless. |
| KJV | There were therefore seven brethren: and the first took a wife, and died without children. |
| ASV | There were therefore seven brethren: and the first took a wife, and died childless; |
| YLT | 'There were, then, seven brothers, and the first having taken a wife, died childless, |
| WEB | There were therefore seven brothers. The first took a wife, and died childless. |
| BBE | Now there were seven brothers, and the first had a wife and came to his end, having no children; |
Where they part company is in the rendering of λαβὼν and γυναῖκα — see How Translations Differ.
The sentence is built around a main clause with additional phrases describing the actions of the first brother.
5 commentators on this verse
Gill, Jamieson, Ellicott, AdamClarke & more — read them ›
clause
subjectἑπτά
verbεἰμί
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 20:29
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 of the Resurrectiongenerated
Luke 20:29 is part of a larger discussion where the Sadducees challenge Jesus about the resurrection by presenting a scenario involving seven brothers and a widow. They reference the law of Moses, which states that a brother should marry his deceased brother's wife to raise up offspring. This question aims to trap Jesus into a contradiction regarding the resurrection of the dead, as they do not believe in it. The context reveals their misunderstanding of both the law and the power of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 20:20 | If a man lies with his uncle’s wife, he has uncovered the nakedness of his uncle. They will bear their sin; they shall die childless. |
| 2 | Jeremiah 22:30 | This is what the LORD says: “Enroll this man as childless, a man who will not prosper in his lifetime. None of his descendants will prosper to sit on the throne of David or to rule again in Judah.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἄτεκνος, ateknosgenerated
The word ἄτεκνος (*ateknos*) means 'childless' or 'without children.' It is composed of a negative particle and the word for 'child,' indicating a lack of offspring. In this verse, it describes the first brother who died without leaving any children, which is central to the Sadducees' argument about resurrection.
This term appears infrequently in the New Testament, specifically in this context of marriage and familial obligations, highlighting the cultural importance of producing heirs in Jewish society.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Now there were seven brothers. The first one married a wife, but died childless.' This is consistent across several translations, including the KJV and ASV, which also emphasize the childless state of the first brother.
However, some versions differ slightly in phrasing; for example, the YLT uses 'having taken' instead of 'married,' while the NETB translates 'a woman' instead of 'a wife.'
Sentence Structuregenerated
The main verb in this verse is ἦσαν, there were, which governs the entire clause. The structure includes a subject noun phrase 'seven brothers' and a series of clauses that describe the actions of the first brother.
The verb λαβὼν, having taken, introduces a participial phrase that describes the action of the first brother in relation to the noun 'wife.' The sentence is structured to present a sequence of events that build on the initial statement about the brothers.
Septuagint Backgroundgenerated
ἑπτὰ is the Greek word for 'seven,' which corresponds to the Hebrew שֶׁ֫בַע (H7651). This number carries connotations of completeness or perfection in both the Septuagint and the New Testament.
The term ἀδελφός (G80) is used in the LXX to translate the Hebrew אָח (H251), meaning 'brother.' This connection underscores the familial relationships central to the Sadducees' argument.
In plain words — the whole versegenerated
Luke 20:29 describes a scenario where seven brothers are mentioned. The first brother marries a woman but dies without any children. This situation is part of a larger discussion about the resurrection and the obligations of marriage according to Jewish law.
Frequently Asked Questionsgenerated
It means he did not leave any offspring, which was significant in Jewish culture for continuing the family line.
They aimed to challenge His teachings on the resurrection, trying to illustrate a supposed contradiction in the law of Moses.
The number seven often symbolizes completeness or perfection, which may add a layer of irony to their argument about resurrection.
It raises questions about marital relationships and family obligations in the afterlife, which the Sadducees did not believe in.
Reflection Questionsgenerated
- How does understanding the cultural context of marriage help clarify this passage?
- What implications does this story have for our understanding of resurrection?
- In what ways can we see God's design for family in this narrative?
- How can we respond to challenges about our faith, similar to how Jesus did with the Sadducees?
The early church on this verse — how the Fathers read it
Bede comments on this verse, explaining the implications of the Sadducees' argument about resurrection and the law of Moses.
Therefore, there were seven brothers, and the first took a wife, and died without children. And the second took her, and he too died without children. And the third took her. Similarly, all seven, and they left no seed, and died.Early Church Fathers on Luke 20 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Luke 20:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere were therefore seven brethren,.... In the place where these Sadducees dwelt; or, however, that were known by them; at least they supposed such a case, and it might be fact: and the first took a
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(27-39) Then came to him certain of the Sadducees.—See Notes on Matthew 22:23-33; Mark 12:18-27.
Read Charles John Ellicott on Luke 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. There were therefore seven brethren] See Clarke on Matthew 22:23-33.
Read AdamClarke on Luke 20 →CambridgeThe Cambridge Bible for Schools and Colleges29. There were therefore seven brethren] In Matthew 22:25 it runs “there were with us,” as though they were alluding to an actual case.
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
Now there were seven brothers. The first one married a wife, but died childless.
There were therefore seven brothers. The first took a wife, and died childless.
Now there were seven brothers. The first one married a wife but died childless.
Now there were seven brothers. The first one married a woman and died without children.
Tyndale line
There were therefore seven brethren: and the first took a wife, and died without children.
There were therefore seven brethren: and the first took a wife, and died childless;
There were therefore seven brethren: and the first took a wife, and died childless;
There were therefore seven brothers: and the first took a wife, and died without children.
Now there were seuen brethren, and the first tooke a wife, and he dyed without children.
Strictly literal
There were then seven brethren: and the first, having taken a wife, died childless;
'There were, then, seven brothers, and the first having taken a wife, died childless,
There were, then, seven brothers, and the first having taken a wife, died childless,
There were seven brothers and the first took a wife, and died childless,
From the Latin
There were therefore seven brethren: and the first took a wife, and died without children.
Simplified
Once there were seven brothers. The first had a wife, and died without having children.
Now there were seven brothers, and the first had a wife and came to his end, having no children;
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.
Septem ergo fratres erant : et primus accepit uxorem, et mortuus est sine filiis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܒܥܐ ܕܝܢ ܐܚܝܢ ܐܝܬ ܗܘܘ ܩܕܡܝܐ ܢܣܒ ܐܢܬܬܐ ܘܡܝܬ ܕܠܐ ܒܢܝܐ
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.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
The standard critical text of the New Testament.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
The previous edition, still widely cited.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
The Society of Biblical Literature edition, freely licensed.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
The edition that turned scholarship toward the earliest manuscripts.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
An independent critical text built from the oldest witnesses then known.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
A recent critical edition following documentary evidence closely.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
The reading of the majority of surviving manuscripts.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος,
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 20:29
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 ἑπτά (i.e., *hepta*) means 'seven' and is an indeclinable numeral. It appears in various New Testament passages, including Matthew and Acts. The entries note its use as a mystical number and in references to specific groups or concepts, but there is no significant disagreement among the lexicons.
ἑπτά. As we have no fresh light from our sources, it lies outside our sphere to discuss the uses of this number in the NT, but reference may be made to the notes by Allen on Mk 16%, and by Moffatt (in ΞΟ 7) on Rev 51. Note also Ac 1219 Ὁ κατέβησαν τοὺς { βαθμούς and Ey. Petr. 8 ἐπέχρισαν ἑπτὰ σφραγῖδας. MGr ἑφτά shows the aspirate in compensation for the loss (in pronunciation) of the rough breathing.
ἑπτά (hepta) — seven.
ἑπτά, οἱ, αἱ, τά,
indeclinable seven, [Refs 8th c.BC+]; as a mystical number, [Refs 4th c.BC+]; αἱ ἑ. νῆσοι the seven largest islands, [Refs 4th c.BC+]; τὰ ἑ. θεάματα the [Refs 1st c.BC+]; οἱ ἑ. σοφισταί the [Refs 5th c.BC+]; οἱ ἑ. alone, [Refs 3rd c.AD+]
2. οἱ ἑ., board of magistrates at Olbia, [Refs 3rd c.BC+]; οἱ ἑ. ἄνδρες, = Latin septemviri epulones, [Refs 5th c.BC+] sept[macutenull], cf. Sanskrit saptá, Latin septem (fancifully connected with σέβομαι, [Refs 1st c.AD+]
ἑπτά
hepta
a primary number; seven:--seven.
ἑπτά, οἱ, αἱ, τά
Indec.num.
seven
ἑπτά seven, Lat. septem, Hom., etc.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
88 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 88 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 189 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.
διχῶς ἑβδομὰς λέγεται, ἡ μὲν ἐντὸς δεκάδος, ἥτις ἑπτάκις μονάδι μόνῃ μετρεῖται συνεστῶσα ἐκ μονάδων ἑπτά, ἡ δ’ ἐκτὸς δεκάδος, ἀριθμὸς οὗ πάντως ἀρχὴ μονὰς κατὰ τοὺς διπλασίους ἢ τριπλασίους ἢ συνόλως ἀναλογοῦντας ἀριθμούς, ὡς ἔχει ὁ ἑξηκοντατέσσαρα…
Ἀνώχου δὲ Ἰαράδης υἱὸς ἦν, ἐκ δὲ τούτου Μαρουῆλος, οὗ γίνεται παῖς Μαθουσάλας, τοῦ δὲ Λάμεχος, ᾧ παῖδες ὑπῆρξαν ἑπτὰ καὶ ἑβδομήκοντα ἐκ δύο γυναικῶν αὐτῷ φύντες Σελλᾶς καὶ Ἄδας.
ἐμβλέψασά μοι ὑπεμειδίασεν καὶ λέγει μοι: Βλέπεις ἑπτὰ γυναῖκας κύκλῳ τοῦ πύργου;
ζ, ἐν Θεαδελφίαι τῆς Θεμίστου μερίδος τοῦ Ἀρσινοΐτου νομοῦ. ὁμολογοῦσιν Δῖος ὡς ἐτῶν εἴκοσι ἑπτὰ οὐλὴ δακτύλῳ πρώτῳ χειρὸς ἀριστερᾶς καὶ Ὦσις ὡς ἐτῶν εἴκοσι τεσσάρων οὐλὴ ποδὶ ἀριστερῶι
τέσσαρας καὶ τοὺς τόκους ἀποδότωσαν οἱ δεδανεισμένοι τῷ Διοσκόρῳ ἐν μηνὶ Τῦβι τοῦ εἰσίοντος ἕπτα καὶ δεκάτου ἔτους Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ μηδὲν ἐλαττουμένου τοῦ Διοσκόρου
Ἁθὺρ η. διέγραψε Σαβεῖνος Ζωσίμου ὑπὲρ ζυτηρᾶς κατʼ ἄνδρα τοῦ διεληλυθότος κγ ἔτους δραχμὰς ἑπτὰ τετρώβολον, γίνονται δραχμαὶ ζ τετρώβολον. κδ ἔτους Ἁθὺρ η. διέγραψε Σαβεῖνος Ζωσίμου γεωργὸς ιζ
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 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 110 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 μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
ἀδελφός is built from a copulative particle and δελφύς, meaning 'womb.' It primarily refers to a brother, either by birth or in a broader sense, such as a fellow Christian or a member of the same nation. In the New Testament, it appears in various contexts, including familial and spiritual relationships, as seen in Matthew 1:2 and 1 Corinthians 1:1.
ἀδελφός, -οῦ, ὁ
(< ἀ- copul., δελφύς, womb),
in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102 f.), for אָח;]
lit. of a brother (Ge 4:2, al.).
Of a neighbour (Le 19:17).
Of a member of the same nation (Ex 2:14, De 15:3). In NT in each of these senses (1. Mt 1:2, al.; 2. Mt 7:3; 3. Ro 9:3) and also,
ἀδελφός, -οῦ, ὁ, (fr. a copulative and δελφύς, from the same womb; cf. ἀγάστωρ), [fr. Hom. down]; 1. a brother (whether born of the same two parents, or only of the same father or the same mother): Mt. i. 2; iv. 18, and often. That ‘the brethren of Jesus,’ Mt. xii. 46, 47 [but WH only in mrg.]; xiii. 55 sq.; Mk. vi. 3 (in the last two passages also sisters); Lk. viii. 19 sq.; Jn. ii. 12; vii. 8; Acts i. 14; Gal. i. 19; 1 Co. 1. 5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels [ef. Thilo, Cod. Apocr. N. T. i. 8362 sq.]), nor cousins, the children of Alpheus or Cleophas [i. 6. Clopas] and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Ausustine [ef. Bp. Lghtft. Com. on Gal., diss. ii.]), according to that use of language by which ἀδελφός like the Hebr. τὶ denotes any…
Read the full entry →ἀδελφός. For the literal and the more general derived sense we may quote Sy// 474° ἀδελφοὶ ols κοινὰ τὰ πατρῷα, and 276" διὰ τὸ Μεσσαλιήτας εἶναι ἡμῖν ἀδελφούς]. In P Lond 421 (B.C. 168) (= I. p. 30, Selections p. 9) ᾿Ισίας Ἡφαιστίωνι τῶι ἀδελφῶ[ι χαί(ρειν)], it seems probable that Isias is
ἀδελφός (adelphos) — brother.
ἀδελφός [ᾰ],
(ἀ- copulative, δελφύς, [Refs 4th c.BC+]; compare ἀγάστωρ) properly, son of the same mother:
I. as substantive, ἀδελφός, ὁ, vocative ἄδελφ; Epic dialect, Ionic dialect, and Lyric poetry ἀδελφεός (genitive -ειοῦ in [Refs 8th c.BC+]:—brother, [Refs 8th c.BC+]; ἀδελφοί brother and sister, [Refs 5th c.BC+]; so of the Ptolemies, θεοὶ ἀδελφοί[Refs 3rd c.BC+]; ἀπ᾽ ἀμφοτέρων ἀδελφεός[LXX+5th c.BC+]
I.2. kinsman,[LXX]; tribesman, Ex.[Refs]
I.3. colleague, associate, [Refs]; member of a college, [Refs]
I.4. term of address, used by kings, [LXX+2nd c.BC+], etc.:—as a term of affection, applicable by wife to husband, [LXX+2nd c.BC+]
I.5. brother (as a fellow Christian), [NT]; of other religious communities, e.g. Serapeum, [Refs 2nd c.BC+]
ἀδελφός
adelphos
from 1 (as a connective particle) and delphus (the womb); a brother
(literally or figuratively) near or remote (much like 1):--brother.
see GREEK for 1
see GREEK for 1
ἀδελφός, οῦ, ὁ
n.m.
a brother
ἀδελφός adelphos 343x
a brother, near kinsman or relative; one of the same nation or nature; one of equal rank and dignity; an associate, a member of the Christian community
ἀδελφός α copul. , δελφύς; cf. Lat. couterinus ἀδελφοί are properly sons of the same mother:
as Subst., ἀδελφός, ὁ, voc. ἄδελφε (not -φέ), ionic ἀδελφεός, epic -ειός:—a brother, or generally, a near kinsman, ἀδελφοί brother and sister, like Lat. fratres, Eur.; ἀδελφεοὶ ἀπ᾽ ἀμφοτέρων brothers by both parents, i. e. not half-brothers, Hdt.
a brother (as a fellow Christian), NTest.
adj., ἀδελφός, ή, όν, brotherly or sisterly, Trag., Plat.
like Lat. geminus, gemellus, of anything in pairs, twin, Xen.:—then, just like, c. gen. or dat., ἀδελφὰ τῶνδε, ἀδελφὰ τούτοισι Soph.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
348 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 419 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
οἱ μὲν οὖν ἀδελφοὶ διαφόροις ἔχαιρον ἐπιτηδεύμασιν·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ
ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει
ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The 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
πρῶτος (protos) is an adjective meaning 'first' in terms of time, order, or importance. It appears in various contexts in the New Testament, often denoting rank or precedence, such as in Matthew 20:27 and Luke 14:18. The word can also function adverbially, as seen in John 1:42. Notably, it is sometimes used interchangeably with the comparative form πρότερος.
B. Superl., πρῶτος, -η, -ον,
[in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc.;]
first,
of Time or Place;
absol., as subst., ὁ π.., Lk 14:18, Jo 19:32, I Co 14:30; ὁ π. καὶ ὁ ἔσχατος, Re 1:17 2:8 22:13; neut., τὸ π., opp. to τ. δεύτερον, He 10:9; τὰ π., opp. to τ. ἔσχατα, Mt 12:45, Lk 11:26, II Pe 2:20; anarth., Mt 10:2; pl., Mt 19:30,
πρῶτος, -7, -ov, (super. of πρό, contr. fr. πρόατος, whence the Doric πρᾶτος ; the compar. πρότερος see in its place), [fr. Hom. down], Sept. for }}W8 and often for ἽΝ and wer, first; 1. either in time or place, in any succession of things or of persons; a. absolutely (i. e. without a noun) and substantively ; a. with the article: ὁ πρῶτος καὶ 6 ἔσχατος, i. 6. the eternal One, Rev. i. 17; ii. 8; xxii. 13; ὁ πρῶτος, sc. τῶν κεκλημένων, Lk. xiv. 18; the first of two (cf. W. § 35, 4 Ν. 1: [B. 32 (28}7), Jn. xix. 32; 1 Co. xiv. 30; plur. opp. to οἱ ἔσχαtot, Mt. xx. 16, on which see ἔσχατος. 3 ἃ. Neut. τὸ πρῶτον, opp. to τὸ δεύτερον, Heb. x. 9; τὰ πρῶτα, opp. to τὰ ἔσχατα, one’s first state, Mt. xii. 45; Lk. xi. 26; 2 Pet. ii. 20; the first order of things, Rey. xxi. 4. B. without the article: Mt. x. 2 (πρῶτος, sc. of the apostles to be mentioned); plur., Mt. xix. 80; Mk. x. 31; Lk. xiii.…
Read the full entry →πρῶτος. In the LXX regularly (Thackeray Gr. i. p. 183) and in the Kow7y frequently, especially in the Ptolemaic period, πρῶτος stands for πρότερος, so reversing the usual Hellenistic rule that the comparative does duty for both degrees of comparison. For an ex. almost contemporary with the NT we may cite P Oxy II. 2979 (A.D. 54), where a man asks for information for a supplementary return of lambs born since the first or former return for the year had been made— παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be laid on the use of πρῶτος in Ac 1, as if Luke meant to write a third treatise (cf. Ramsay Paz/, p. 28). To illustrate Jn 125, 1518, we may quote P Leid W*# 49 τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the Leiden papyrus may have been dependent on Jn 1, and translates the latter passage ‘‘my Chief” (76. p. 11…
Read the full entry →πρῶτος (prōtos) — first.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: previous.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: chief.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: best.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος
protos
contracted superlative of 4253; foremost (in time, place, order or
importance):--before, beginning, best, chief(-est), first (of all),
former.
see GREEK for 4253
πρῶτος, η, ον
Adj
first, before
Adj-NSM-S — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-S Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Degree: Superlative
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
164 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 98 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 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
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…
λέγει δὲ κύριος: Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα.
Ἐφάρμοστος δέλφακας β οὓς Ἰναρῶς ἀπήγαγεν αὐτῶι εἰς Φιλάδελφον καὶ τούτων α ἀπὸ τῆς πρώτης λογείας καὶ ἄλλος τῆς ἐσχάτης … δέλφακες β οὓς ἀπήνεγκε παρʼ Ἰμούθου εἰς Φιλάδελφον
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
Νήσῳ τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοείτου νομοῦ. ὁμολογεῖ Πακῦσις Στοτοήτεως πρεσβυτέρου τοῦ Πανεφρίμεως ἱερεὺς πρώτης φυλῆς Σοκνοπαίου θεοῦ μεγάλου μεγάλου ὡς ἐτῶν μα οὐλὴ βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι
λαμβάνω (lambanō) means both 'to take' and 'to receive,' covering a wide range of applications from literal actions like grasping or seizing to more abstract uses such as accepting ideas or concepts. It appears frequently in the New Testament, often in contexts involving physical actions (e.g., taking bread in Mt 26:26) or receiving something (e.g., receiving a message in Jn 6:21). The lexicons note that the word can also imply a sense of violence or urgency in some contexts.
λαμβάνω,
[in LXX chiefly for לקח, also for נשׂא, לכד, אחז, etc.;]
to take, lay hold of: absol., Mt 26:26, Mk 14:22; c. acc. rei, Mt 5:40 26:52, al. mult.; c. acc. pers., Mt 21:35, Mk 12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mt 13:31 14:19, al.; so also indic., Mk 7:27, Jo 19:1, 40, Re 8:5, al.; metaph., c. acc. rei, ἀφορμήν, Ro 7:8, 11; ὑδόδειγμα, Ja 5:10; id. c. acc. pers.…
Read the full entry →λαμβάνω; impf. ἐλάμβανον; fut. λήψομαι, (LT Tr WH λήμψομαι, an Alexandrian form; 568 8. v. M, μ); 2 aor. ἔλαβον (2 pers. plur. once [in Tdf. 7 after B*] ἐλάβατε, 1 Jn. ii. 27; see reff. s. v. ἀπέρχομαι, init.), impv. λάβε (Rey. x. 8 54.), not λαβέ (W. § 6,1 a.; B. 62 (54)); pf. εἴληφα, 2 pers. εἴληφας [and εἴληφες (Rev. xi. 17 WHI; see xomidw); on the use of the pf. interchangeably with an aor. (Rey. v. 7; viii. 5, ete.) οἵ. B. 197 (170) ; W. 272 (255); Jebb in Vincent and Dickson’s Mod. Grk. 2d ed. App. §§ 67, 68], ptep. εἰληφώς ; [Pass., pres. ptep. λαμβανόμενος ; pf. 3 pers. sing. εἴληπται, Jn. viii. 4 ὙΠ το. (rejected section)]; Sept. hundreds of times for n>), very often for 8wW3, also for 729 and several times for 108; [fr. Hom. down]; I. to take,i.e. 1. to take with the hand, lay hold of, any pers. or thing in order to use it: absol., where the context shows what is taken, Mt.…
Read the full entry →λαμβάνω in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78, Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.) ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document, act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) | ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you get any lentils send them to me by Katoitus " (Edd.), and 76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you received.” Similarly in connexion with money receipts, as 26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p. 109 has pointed out that in the case of all ostraca receipts known to him the writers were Romans, but see 7hed Ostr 1058…
Read the full entry →λαμβάνω (lambanō) — to take.
λαμβάνω,
future λήψομαι (λήψω only late, variant in [LXX]; Ionic dialect λάψομαι [Refs 5th c.BC+]; Doric dialectfuture 2nd pers. singular λαψῇ [Refs 5th c.BC+], infinitive λαμψεῖσθαι [Refs 2nd c.BC+]aorist 2 ἔλᾰβον, Epic dialect ἔλλᾰβον [Refs 8th c.BC+]; Ionic dialect Iterat. λάβεσκον [Refs 8th c.BC+]; written λάβε in middle Ms. of [Refs 4th c.BC+] Attic dialectaccusative to [Refs 2nd c.AD+]: perfect εἴληφα [Refs 7th c.BC+]; Ionic dialect, Doric dialect, [Refs 5th c.BC+]; infinitive λελαβήκειν [Refs]: pluperfect εἰλήφειν [Refs 5th c.BC+] (κατα-); Doric dialect perfect subjunctive 3rd.pers. singular (παρ-) λελόνβῃ [Refs] —middle, aorist 2 ἐλαβόμην, Epic dialect ἐλλ-, [Refs 8th c.BC+]; Epic dialect reduplicate λελαβέσθαι [Refs]:—passive, future ληφθήσομαι [Refs 5th c.BC+]: aorist ἐλήφθην [Refs 5th c.BC+]; Ionic dialect ἐλάφθην [Refs 5th…
Read the full entry →λαμβάνω
lambano
a prolonged form of a primary verb, which is use only as an alternate
in certain tenses; to take (in very many applications, literally and
figuratively (properly objective or active, to get hold of; whereas
1209 is rather subjective or passive, to have offered to one; while
138 is more violent, to seize or remove)):--accept, + be amazed,
assay, attain, bring, X when I call, catch, come on (X unto), +
forget, have, hold, obtain, receive (X after), take (away, up).
see GREEK for 1209
see GREEK for 138
λαμβάνω
v.
I receive, take
λαμβάνω lambanō 258x
to take, take up, take in the hand, Mt. 10:38; 13:31, 33; to take on one’s self, sustain, Mt. 8:17; to take, seize, seize upon, Mt. 5:40; 21:34; Lk. 5:26; 1 Cor. 10:13; to catch, Lk. 5:5; 2 Cor. 12:16; to assume, put on, Phil. 2:7; to make a rightful or successful assumption of, Jn. 3:27; to conceive, Acts 28:15; to take by…
Read the full entry →λαμβάνω from Root ΛΑΒ The orig. sense of the word is two-fold, one (more active) to take, and the other (more passive) to receive
to take:
to take hold of, grasp, seize, Hom., etc.; the part seized in gen., the whole in acc., τὴν πτέρυγος λάβεν caught her by the wing, Il.; γούνων λάβε κούρην Od., etc.:—then, with gen. of part only, ποδῶν, γούνων, κόρυθος λάβεν took hold of the feet, etc., Il.
to take by violence, seize, carry off as prize or booty, Hom.
λ. δίκην, ποινάς, Lat. sumere poenas, to exact punishment, Eur., etc.; v. infr. II. 3.
of passions, feelings, etc., to seize, Hom., etc.; of fever and sudden illnesses, to attack, Hdt., attic
of a deity, to seize, possess, τινά Hdt.: of darkness, and the like, to occupy, possess, Aesch.
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
265 occurrences in the New Testament, rendered 76 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 258 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 650 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.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῶι ε ἔτει πρὸς τὰ ταύτης ἐκφόρια, καὶ λαβὼν τὴν εἰθισμένην διαγραφὴν ἐπικεχωρηκέναι ταύτηι τὴν ἑαυτοῦ δ μερίδα, ὃς καὶ παρὼν ἐπὶ τοῦ
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῷ πέμπτωι ἔτει πρὸς τὰ τῆς γῆς ἐκφόρια λαβὼν τὴν εἰθισμένην διαγραφήν. ὁ Ἁρκοννῆσις ἐπικεχώρηκεν ταύτῃ τὴν τετάρτην μερίδα πρὸς πυροῦ ἀρτάβας δέκα
τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
The Greek word γυνή (i.e., *gunē*) means 'woman' and can refer to any female, including wives and unmarried women. It is used in various contexts in the New Testament, such as addressing women with respect or affection. The term also specifically denotes a wife and appears in passages like Matthew 1:20 and 14:3. Lexicons note that it can imply different nuances depending on the context.
γυνή, -αικός, ἡ; 1. univ. a woman of any age, whether a virgin, or married, or a widow: Mt. ix. 20; xiii. 33; xxvii. 55; Lk. xiii. 11; Acts v. 14, ete.; ἡ μεμνηστευμένη τινὶ γυνή, Lk. ii. 5 RG; ἡ ὕπανδρος γυνή, Ro. vii. 2 ; γυνὴ xnpa, Lk. iv. 26 (1 K. vii. 2 (14); xvii. 9; femina vidua, | Nep. praef. 4). 2. a wife: 1 Co. vii. 3 sq. 10, 13 sq.; | Eph. ν. 22, ete.; γυνή τινος, Mt. v. 31 sq. ; xix. 3,5; Acts v. 1, 7; 1 Co. vii. 2; Eph. v. 28; Rev. ii. 20 [G L WH mrg.], ete. of a betrothed woman: Mt. i. 20, 24. ἡ γυνὴ τοῦ πατρός his step-mother: 1 Co. v. 1 (38 NW, Lev. xviii. 8). ἔχειν γυναῖκα : Mt. xiv.4; xxii. 28; Mk. vi. 18; xii. 23; Lk. xx. 33; see ἔχω, I. 2b. fin. γύναι, as a form of address, may be used — either in indignation, Lk. xxii. 57; or in admiration, Mt. xv. 28; or in kindness and favor, Lk. xiii. 12; Jn. iv. 21; or in respect, Jn. ii. 4; xix. 26, (as in Hom. Il. 3, 204; Od.…
Read the full entry →γυνή. This old noun retains from Homer down to MGr—where it has only changed its declension (ἡ yvvaika)—the two meanings of ‘‘woman”’ and ‘‘ wife”: it is superfluous to illustrate the one or the other, as we should get no light on the only questions that arise in NT, such as which word to use in rendering Mt 578. The meeting of two words characteristic of that passage does, however, make it worth while to quote Wiinsch 4 58° (iii/A.D.), where Domitiana prays that her lover may be wholly devoted to her, μηδεμίαν ἄλλην γυναῖκα μήτε παρθένον ἐπιθυμοῦντα. That γυναῖκα = ‘* married woman” in Mt /.c. is anyhow probable. The phrase of Mk 1215 ἢ etc., may be paralleled in the oldest word is | | the Κοινή. yovla extant Greek papyrus, P Eleph 1° (B.c. 311) (= Selections, p. 2) λαμβάνει Ἡρακλείδης Δημητρίαν Koray γυναῖκα γνησίαν παρὰ τοῦ πατρός κτλ. The irregularity of the word’s flexion naturally…
Read the full entry →γυνή (gunē) — woman.
γῠνή,
Doric dialect γυνά, Boeotian dialect βανά (see entry), ἡ, genitive γυναικός, accusative γυναῖκα, vocative γύναι (γυνή [Refs 6th c.BC+]: Aeolic dialect dative plural γυναίκεσσι [Refs 7th c.BC+]:—woman, opposed to man,[Refs 8th c.BC+] substantive, γ. ταμίη[Refs 8th c.BC+]; γρηΰς (which see), ἀλετρίς (which see), δμῳαὶ γυναῖκες [Refs 8th c.BC+]: vocative, as a term of respect or affection, mistress, lady, [Refs 5th c.BC+]; φαντὶ γυναῖκες the lasses say, [Refs]; πρὸς γυναικός like a woman, [Refs 4th c.BC+]; ὅρκους γυναικὸς εἰς ὕδωρ γράφω [Refs 5th c.BC+]
II. wife, spouse, [Refs 8th c.BC+]; opposed to ἑταίρα, [Refs 4th c.BC+]; γ. γνησία, [Refs 4th c.BC+]; also, concubine, [Refs 8th c.BC+]
γυνή
gune
probably from the base of 1096; a woman; specially, a wife:--wife,
woman.
see GREEK for 1096
γυνή, αικός, ἡ
n.f.
a woman, wife, my lady
γυνή Prob. from same Root as γίγνομαι. a woman, Lat. femina, opp. to man, Hom., etc.; with a second Subst., γυνὴ ταμίη housekeeper, δέσποινα γ., δμωαὶ γυναῖκες, etc., id. Hom.:—in voc. often as a term of respect, mistress, lady, Theocr.:— πρὸς γυναικός like a woman, Aesch.
a wife, spouse, opp. to παρθένος, Hom., Xen.
a mortal woman, opp to a goddess, Hom.
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
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
221 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 214 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 424 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.
πάλιν δ’ αὖ γυναιξὶν ἡ φορὰ τῶν καταμηνίων εἰς ἑπτὰ τὰς πλείστας ἡμέρας χορηγεῖται.
περὶ Σάρρας τῆς Ἁβράμου γυναικός, καὶ πῶς τὸν βίον κατέστρεψεν.
ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραφή: Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν: καὶ συνέλαβεν.
ὠνὴν Αἰγυπτίαν ἥν ἔθετο διʼ Ἐσπνούθιος Αἰγυπτίου μονογράφου Κροκοδίλων πόλεως Τνεφερῶτι τῇ τοῦ Νεχθανούπιος γυναικὶ ἀντὶ τῆς παρακεχωρημένης ἐν τῆι ἄνω σφραγῖδι ἀρούρας μιᾶς ἡμίσους τετάρτου ὑφʼ ὑμῶν· καὶ
εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ μὴ ἐπελεύσεσθαι Ὧρον μηδʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ ἐπὶ τὸν
τὰ προγεγραμμένα. τοῦτο δʼ ἐστὶν τὸ ὀφείλημα ὃ ὤφειλεν Ἁρπὼς Παβῦτος καὶ ἡ τούτου γυνὴ Ταρεῆσις. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀποθνῄσκω is a verb meaning 'to die,' used for both natural and violent deaths, including Christ's death. It can also refer to spiritual death and metaphorical uses, such as dying to sin. The word is built from the prefix ἀπό and the root θνῄσκω. It appears frequently in the New Testament, notably in contexts discussing mortality and spiritual separation.
ἀπο-θνῄσκω,
[in LXX chiefly for מוּת;]
to die: of natural death, Mk 5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mt 26:35, Jo 12:33, He 10:28, al.; of spiritual death, Jo 6:50, Ro 8:13, al.; c. dat. ref., Ro 6:2, 10 14:7, 8, Ga 2:19; acc., ὅ, Ro 6:10; seq. ἐν, Mt 8:32, Jo 8:21, 24, I Co 15:22, He 11:37, Read the full entry →
ἀποθνήσκω, impf. ἀπέθνησκον (Lk. viii. 42); 2 aor. ἀπέθανον ; fut. ἀποθανοῦμαι, Ro. ν. 7; Jn. viii. 21, 24, (see θνήσκω) ; found in Grk. writ. fr. Hom. down; to die (ἀπό, so as to be no more; [cf. Lat. emorior; Eng. die of f or out, pass away]; Germ. ab sterben, ver sterben) ; I. used properly 1. of the natural death of men: Mt. ix. 24; xxii. 24; Lk. xvi. 22; Jn. iv.47; Ro. vii. 2, and very often; ἀποθνήσκοντες ἄνθρωποι subject to death, mortal, Heb. vii. 8 [B. 206 (178) }. 2. of the violent death — both of animals, Mt. viii. 32, and of men, Mt. xxvi. 35; Acts xxi. 13 ete.; 1 Pet. iii. 18 L T Tr WH txt.; ev φόνῳ μαχαίρας, Heb. xi. 37; of the punishment of death, Heb. x. 28; often of the violent death which Christ suffered, as Jn. xii. 33; Ro. v. 6, ete. 3. Phrases: ἀποθνήσκ. ἔκ twos to perish by means of something, [ef. Eng. to die of], Rev. viii. 11; ἐν τῇ ἁμαρτίᾳ, ἐν ταῖς ἁμαρτίαις…
Read the full entry →ἀποθνήσκω. On the reason why the perfect of this verb was τέθνηκα, hot ἀποτέθνηκα, see Pro/eg. p. 114. Marcus Aurelius, it is true, uses ἀποτέθνηκα, a natural result of levelling when the simplex had become obsolete ; but the editor of P Iand 09> (ii/A.D.) is not thereby justified in restoring ἀπο]τεθνῶτ[ος. No other part of the simplex survives, and no other compound. An interesting instance of the word occurs in P Par 477® (c. B.C. 153) (= Selections, p. 22) οἱ παρὰ σὲ θεοὶ. . . ὅτι ἐνβέβληκαν ὑμᾶς εἰς ὕλην μεγάλην Kal od δυνάμεθα ἀποθανεῖν, “your gods (are false) because they have cast us into a great forest, where we may possibly die.” As a parallel to the Pauline usage in 1 Cor 15% may be noted the touching letter P Giss I. 179 (time of Hadrian), where a slave writes to her absent master, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθ᾽ ἡμέραν. The use of the present tense justifies one more…
Read the full entry →ἀποθνήσκω (apothnēskō) — to die.
ἀποθνήσκω,
future -θᾰνοῦμαι, Ionic dialect -θανέομαι or -εῦμαι[Refs 5th c.BC+] —strengthened for θνῄσκω, die, [Refs 8th c.BC+]; in Comedy texts and Prose the usual form of the present; σεῦ ἀποτεθνηῶτος[Refs 8th c.BC+]; νόσῳ[Refs 5th c.BC+]; to be ready to die, of laughter, etc., [Refs 5th c.BC+]
II. serving as passive of ἀποκτείνω, to be put to death, slain, ὑπό τινος[Refs 5th c.BC+]; especially by judicial sentence, ἀποθανεῖν ὑπὸ τῆς πόλεως[Refs 5th c.BC+]
III. renounce, νόμῳ[NT]
ἀποθνῄσκω
apothnesko
from 575 and 2348; to die off (literally or figuratively):--be dead,
death, die, lie a-dying, be slain (X with).
see GREEK for 575
see GREEK for 2348
ἀποθνῄσκω
v.
I am dying, am about to die
ἀποθνῄσκω apothnēskō 111x
to die, Mt. 8:32; to decay, rot, as seeds, Jn. 12:24; 1 Cor. 15:36; to wither, become dry, as a tree, Jude 12; met. to die the death of final condemnation and misery, Jn. 6:50; 8:21, 24; to die to a thing by renunciation or utter separation, Rom. 6:2; 1 Cor. 15:31; Gal. 2;19; Col. 3:3
ἀποθνήσκω to die off, die, Hom., attic:— to be ready to die of laughter, Ar.
serving as Pass. of ἀποκτείνω, to be put to death, to be slain, ὑπό τινος Hdt., Plat.
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
111 occurrences in the New Testament, rendered 33 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 112 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 273 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.
ἐκεῖ μὲν γάρ φησιν „ἀπὸ παντὸς φάγῃ“, ἐνταῦθα δὲ „οὐ φάγεσθε“ καὶ „ᾗ δ’ ἂν ἡμέρᾳ φάγητε“, οὐχὶ φάγῃς, καὶ „ἀποθανεῖσθε“, οὐχὶ ἀποθανῇ.
τούτων Ἀράνης μὲν υἱὸν καταλιπὼν Λῶτον καὶ Σάρραν καὶ Μελχὰν θυγατέρας ἐν Χαλδαίοις ἀπέθανεν ἐν πόλει Οὐρῆ λεγομένῃ τῶν Χαλδαίων, καὶ τάφος αὐτοῦ μέχρι νῦν δείκνυται.
ὄρνεον γάρ ἐστιν, ὃ προσονομάζεται φοῖνιξ: τοῦτο μονογενὲς ὑπάρχον ζῇ ἔτη πεντακόσια, γενόμενόν τε ἤδη πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν αὐτό, σηκὸν ἑαυτῷ ποιεῖ ἐκ λιβάνου καὶ σμύρνης καὶ τῶν λοιπῶν ἀρωμάτων, εἰς ὃν πληρωθέντος τοῦ χρόνου εἰσέρχεται καὶ…
λυτον … ὀνόματι τῆς ἐπιτροπῆς ἃ μὲν διηρπακέναι προφάσει περιλύσεως δανείων τῶν τοῦ ἀποθανόντος πατρὸς αὐτῆς, ἃ δὲ καὶ πεπρακέναι Ἀπίαι τῆι ἀντιδίκωι ὑποβλήτωι οὔσηι αὐτοῦ, καὶ ἐκ
α τρισχιλίων καὶ ἄλλαι ἐπʼ οἴνωι πεντακισχιλίαι . ἰδὼν αὐτὴν ψευδομένην ᾔτησε τὴν τοῦ ἀποθανόντος ἀνδρὸς αὐτῆς Πασίωνος ἐφημερίδα ἣν πολλάκις ἐπέφερεν αὐτὸς ὄντων παντὸς λόγου γραπτῶν ἀριθμῷ
ἀπρόσκοπον. παρακαλῶ σε, κύριε, ἐάν σοι δόξῃ, καὶ πέμψαι ἐφʼ ἡμᾶς, εἰ δὲ μή, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθʼ ἡμέραν. ὤφελον εἰ ἐδυνάμεθα πετᾶσθαι καὶ ἐλθεῖν καὶ προσκυνῆσαί
The Greek word ἄτεκνος (*ateknos*) means 'childless' or 'without children.' It is built from a negative particle and the word for 'child.' The term appears in the New Testament, specifically in Luke 20:28-30, and is also found in various ancient texts discussing property and familial status.
ἄτεκνος, -ον
(< τέκνον),
[in LXX: Ge 15:2, Le 20:20, 21 (עֲרִירִי), Is 49:21, Je 18:21 (שׁכל), Si 16:3*;]
childless: Lk 20:28, 29.†
ἄτεκνος, -ov, (τέκνον), without offspring, childless: Lk. xx. 28-30. (Gen. xv. 2; Sir. xvi. 3. In Grk. writ. fr. Hesiod opp. 600 down.)
ἄτεκνος. P Lond 2338 (B.c, 158-7) (= I. p. 38) διὰ τὸ ἄτεκνόν με εἶναι. The word is common in connexion with dispositions of property, etc., e.g. P Oxy IT. 249!° ® (a.p. 80) τοῦ ὁμογνησίου pov ἀδελφοῦ Ποπλίου... μ[εἸτηλλαχότος ἀτέκνου, P Amh II. 728 (A.D. 246) ἀτέκνου καὶ ἀδιαθέτου “childless and intestate.”’ P Strass I. 298% (A.D. 289), a/. Cf. also BGU 11. 648 15 (A.D. 164 or 196) ἐπεὶ kal ἄτεκν[6ς] εἰμι Kal οὐδὲ ἐμαυτῆι ἀπαρκεῖν δύναμαι.
ἄτεκνος (ateknos) — childless.
ἄτεκν-ος, ον,
without children, childless, barren, [Refs 8th c.BC+]; of animals and fishes, [Refs 5th c.BC+]adverb -νως[Refs 5th c.BC+]
II. in causal sense, λειχὴν ἄφυλλος ἄ.[Refs 5th c.BC+]
ἄτεκνος
ateknos
from 1 (as a negative particle) and 5043; childless:--childless,
without children.
see GREEK for 1
see GREEK for 5043
ἄτεκνος, ον
Adj
childless
ἄτεκνος ateknos 2x
childless, Lk. 20:28, 29*
ἄτεκνος τέκνον without children, childless, Hes., Trag.
in causal sense, destroying children, Aesch.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
Ἀλεξάνδραν δὲ γαμεῖ μὲν Τίμιος Κύπριος ἀνὴρ τῶν ἀξιολόγων, παρʼ ᾧ δὴ ἄτεκνος τελευτᾷ.
σώματα καὶ ἐάν τι ἀπολείπω καθʼ ὁνδηποτεοῦν τρόπων ὑπὲρ ὃν … ἐὰν δὲ τελευτήσω ἄτεκνος … ὥστε πάντα τὰ ὑπάρχοντά μοι καὶ τὰ δοῦλα σώματα καταλειφθῇ καθὼς πρόκειται. Ἔγραψεν
τῷ Χοιὰχ μηνὶ τοῦ ἕκτου ἔτους Τραιανοῦ Καίσαρος τοῦ κυρίου ἐφʼ ᾗ ἀμεταθέτῳ ἐτελεύτησεν ἄτεκνος, δίκαιον τρίτου μέρους οἰκίας καὶ αἰθρίου καὶ ἑτέρων χρηστηρίων ἐπʼ ἀμφόδου Τεμγενούθεως μεταπεπτωκότος εἰς
ὧν ἐὰν ἄλλων ἀπολίπω καθʼ ὁνδηποτοῦν τρόπον παντοίων πάντων ὑπαρχόντων. ἐάν τις αὐτῶν μεταλλάξῃ ἄτεκνος καὶ ἀδιάθετος, ἔστω τὸ τούτου μέρος ἐν κληρονομίᾳ μου τοῦ ἑτέρου αὐτῶν, ἐὰν δὲ