Luke 22:5 — Word Study
N1904καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
BSAAndkai they rejoicedchairō▸ [and glad, rejoiced] andkai they agreedsuntithēmi▸ [covenanted, undertook to give] with himautos moneyargurion [silver coins, a sum of silver] to give.didōmi▸ [bestow, grant]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἐχάρησαν | they rejoiced | Verb, second aorist, passive deponent |
| καὶ | and | Conjunction |
| συνέθεντο | they agreed | Verb, second aorist, middle |
| αὐτῷ | with him | Personal pronoun, dative, singular |
| ἀργύριον | money | Noun, accusative, singular |
| δοῦναι. | to give. | Verb, second aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They were delighted and agreed to give him money. |
| KJV | And they were glad, and covenanted to give him money. |
| ASV | And they were glad, and covenanted to give him money. |
| YLT | and they rejoiced, and covenanted to give him money, |
| WEB | They were glad, and agreed to give him money. |
| BBE | And they were glad, and undertook to give him money. |
Where they part company is συνέθεντο — see How Translations Differ.
The sentence consists of a main clause followed by a coordinating clause that elaborates on the agreement being made.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbχαίρω
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 22:5
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 Betrayal of Jesusgenerated
Luke 22:5 reveals the moment when Judas Iscariot approached the chief priests and temple officers to negotiate his betrayal of Jesus. This agreement marks a pivotal point in the narrative, as it sets in motion the events leading to Jesus' arrest and crucifixion. The excitement of the leaders at this opportunity highlights their determination to eliminate Jesus, reflecting the growing tension of the time, as noted in Matthew 26:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 11:12–13 | Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver. |
| 2 | Matthew 26:15–16 | and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver. |
| 3 | Matthew 27:3–5 | When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders. |
| 4 | Acts 1:18 | (Now with the reward for his wickedness Judas bought a field; there he fell headlong and burst open in the middle, and all his intestines spilled out. |
| 5 | Acts 8:20 | But Peter replied, “May your silver perish with you, because you thought you could buy the gift of God with money! |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — συνέθεντο, suntithēmigenerated
The verb συντίθημι is a second aorist middle form meaning 'to agree' or 'to covenant.' It is built from the prefix συν-, meaning 'together,' and τίθημι, meaning 'to place.' This construction suggests a mutual agreement or consent, as seen in contexts like Acts 23:20.
The middle voice indicates that the subject is acting in their own interest, which in this case is Judas agreeing to the terms set by the chief priests. This word choice emphasizes the collaborative nature of the betrayal, highlighting that both parties are actively involved in reaching this agreement.
How Translations Differ — measured against the Berean Standard Biblegenerated
The primary wording in the Berean Standard Bible is reflected in several translations. The BSB states, agreed to give him money, which is echoed in the KJV and ASV with covenanted to give him money.
However, the BBE opts for undertook to give, indicating a slight variation in the interpretation of the agreement. The YLT maintains a similar structure to the BSB, while the WEB uses agreed to give, aligning closely with the BSB.
Sentence Structuregenerated
The verse contains two main verbs: ἐχάρησαν (they rejoiced) and συνέθεντο (they agreed), which govern the overall meaning of the sentence. The first verb expresses the leaders' joy, while the second indicates their agreement to pay Judas.
The structure can be broken down into two clauses, both of which are coordinated by the conjunction καὶ (and), linking the actions of rejoicing and agreeing. The object of their agreement is ἀργύριον (money), which is specified as the payment to Judas.
Septuagint Backgroundgenerated
ἀργύριον refers to money or silver coins in the New Testament and is often associated with specific monetary transactions. In the Septuagint, it translates the Hebrew word כֶּ֫סֶף (keseph), which means silver or money, as seen in various contexts throughout the Old Testament.
The use of συντίθημι does not have a direct equivalent in the Septuagint but aligns with the broader themes of agreements and covenants found in the Old Testament.
In plain words — the whole versegenerated
Luke 22:5 describes how the chief priests and temple officers were pleased with Judas's offer to betray Jesus. They agreed to pay him money for this act, showing their eagerness to carry out their plan against Jesus.
Frequently Asked Questionsgenerated
Their delight indicates a sense of satisfaction and eagerness to move forward with their plan to betray Jesus, as seen in their willingness to pay Judas.
Judas agreed to betray Jesus for money, which reflects his motivations and the betrayal's significance in the narrative of the Gospel.
This verse sets the stage for the events leading to Jesus' arrest and crucifixion, highlighting the conspiracy against Him by the religious leaders.
Judas's actions serve as a warning about the dangers of greed and betrayal, reminding us of the consequences of turning away from what is right.
Reflection Questionsgenerated
- What motivations might drive someone to betray another person, as seen in Judas's case?
- How do we see the themes of greed and betrayal reflected in our own lives today?
- In what ways can we ensure that we remain true to our convictions, even when faced with temptation?
- How can we respond to betrayal in a way that reflects Christ's teachings?
The early church on this verse — how the Fathers read it
Bede comments on this verse, discussing the implications of Judas's actions and the reactions of the chief priests.
And he went and spoke with the chief priests and magistrates about how he might betray him to them, and they were glad. His saying: He went and spoke, shows that he was invited by the chiefs, not constrained by any necessity,
Bede notes that Judas was not forced but willingly approached the leaders, highlighting the premeditated nature of the betrayal.
Early Church Fathers on Luke 22 →And they agreed to give him money. And he promised. And he sought an opportunity to betray him without a crowd. Many today shudder at the crime of Judas, who sold his Lord, Master, and God for money, as something monstrous and nefarious,
Bede reflects on the moral implications of Judas's choice to betray Jesus for money, emphasizing the gravity of his actions.
Early Church Fathers on Luke 22 →Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Luke 22:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they were glad,.... For nothing could be more opportune and agreeable to them, than that one of his disciples should meet them at this juncture, and offer to put him into their hands in the most
Read John Gill on Luke 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the feast of unleavened bread drew nigh, which is called the Passover. For the exposition see the notes at Mark 14:1-2; Mark 14:10-11, with the corresponding Remarks at the close of that section.
Read Robert Jamieson on Luke 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 And they were glad, and covenanted to give him money. Ver. 5. And covenanted] Judas sold his salvation, and they bought their damnation, saith one. He made a match with mischief, and soon had enough of it.
Read John Trapp on Luke 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3-6) Then entered Satan into Judas surnamed Iscariot.—See Notes on Matthew 26:14-16; Mark 14:10-11. St. Luke stands alone in the first three Gospels as thus describing the origin of the Traitor’s guilt. John 13:27 shows, however, that such a way of speaking had become common, though he places the “entrance” at a later stage. The use of the name Satan for the devil, as the author of the many forms of human evil, is, it need hardly be said, a prominent feature in St. Paul’s writings (1 Corinthians 7:5; 2 Corinthians 2:11; 2 Corinthians 12:7. et al.). Compare also St. Peter’s speech in Acts 5:3, where Satan appears as instigating the sin of Ananias and Sapphira.
Read Charles John Ellicott on Luke 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. They - covenanted to give him money.] Matthew says thirty pieces, or staters, of silver, about 4£. 10s. English, the common price of the meanest slave. See Clarke on Matthew 26:15.
Read AdamClarke on Luke 22 →CambridgeThe Cambridge Bible for Schools and Colleges5. they were glad] This spontaneous offer—and that too from one of Christ’s immediate followers—seemed to solve all their difficulties.covenanted] Or, ‘agreed;’ in St Mark, ‘promised’ In Matthew 26:15 it is said that they ‘paid’ or ‘weighed’ him the money, with a reference to Zechariah 11:12-13 (LXX.). This was perhaps done at a second meeting when the actual plan was ripened.to give him money] The proposal came from the wretched man himself (Matthew 26:15). The paltry sum given (which is mentioned by St Matthew only)-30 shekels, about £3. 16s., the price given for the meanest slave—shews that this sum was either regarded as earnest money, or more probably that the Priests felt themselves…
Read Cambridge on Luke 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 120. OF THE TUESDAY THE , Luke 22:1-6.Compare notes on Matthew 26:1-16; Mark 14:1-11; John 12:2-7.3.
Read Daniel Denison Whedon on Luke 22 →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
They were delighted and agreed to give him money.
They were glad, and agreed to give him money.
They were delighted and agreed to give him money.
They were delighted and arranged to give him money.
Tyndale line
And they were glad, and covenanted to give him money.
And they were glad, and covenanted to give him money.
And they were glad, and covenanted to give him money.
And they were glad, and covenanted to give him money.
So they were glad, and agreed to giue him money.
Strictly literal
And they were rejoiced, and agreed to give him money.
and they rejoiced, and covenanted to give him money,
and they rejoiced, and covenanted to give him money,
They were glad, and agreed to give him money.
From the Latin
And they were glad, and covenanted to give him money.
Simplified
They were delighted, and offered him money.
And they were glad, and undertook to give him money.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et gavisi sunt, et pacti sunt pecuniam illi dare.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܚܕܝܘ ܘܐܩܝܡܘ ܕܢܬܠܘܢ ܠܗ ܟܣܦܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
The standard critical text of the New Testament.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
The previous edition, still widely cited.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
The Society of Biblical Literature edition, freely licensed.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
An independent critical text built from the oldest witnesses then known.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
A recent critical edition following documentary evidence closely.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
The reading of the majority of surviving manuscripts.
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
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 22:5
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
χαίρω is a Greek verb meaning to rejoice or be glad. It is used in various contexts, including greetings and farewells, as well as expressing joy in response to good news. The New Testament features it in verses like Matthew 2:10 and Philippians 4:10. It can also appear in forms of salutation, such as χαῖρε (hail) and χαίρετε (greetings).
χαίρω
[in LXX for שָׂמַח (Ge 45:16, al.), גִּיל (Pr 2:14, al.), etc.; inf., as greeting (v. infr.), Is 48:22 57:21 שָׁלוֹם), I Mac 10:18, II Mac 1:1 and freq. in these books ;]
to rejoice, be glad: Mk 14:11, Lk 15:5, 32 19:6, 37 22:5 23:8, Jo 4:36 8:56 20:20, Ac 5:41 8:39 11:23 13:48, II Co 6:10 7:7 13:9, Phl 2:17, 28, Col 2:5, I Th 5:16, Read the full entry →
χαίρω; impf. ἔχαιρον; fut. χαρήσομαι (Lk. i. 14; In. xvi. 20, 22; Phil. i. 18, for the earlier form χαιρήσω, cf. [W. 90 (86); B. 68 (60)]; Bétm. Ausf. Spr. ii. 322 sq. ; Matthiae ὃ 255 s.v.; Kiihner $343 s.v.; Kriiger § 40 s.v.; [Veitchs. y.]), once χαρῶ (Rev. xi. 10 Rec., a form occurring nowhere else); 2 aor. [pass. as act.] ἐχάρην cf. συγχαίρω, init.]; fr. Hom. down; Sept. for nov, m1, wi; to rejoice, be glad; a. in the prop. and strict sense: [Mk. xiv. 11]; Lk. xv. δ, [32]; xix. 6, 37; viii. 89; xi. 235 xiii. 48; 2 Co. [vi. 10]; vii. 7; xiii. 9,11 ΘΒ refer this to b. in the sense of farewell]; Phil. ii. 17, 28; Col. ii. 5; 1 Th. v.16; 1 Pet. iv. 18; 5. Jn. 3; opp. to κλαίειν, Ro. xii. 153 1 Co. vii. 30; opp. to κλαίειν x. θρηνεῖν, In. xvi. 20; opp. to λύπην ἔχειν, ib. 22; joined with ἀγαλλιᾶσθαι, Mt. v. 12; Rey. xix. 7; with oxiprav, Lk. vi. 23 ; χαίρειν ἐν κυρίῳ (see ἐν, I. 6 Ὁ. Ὁ.…
Read the full entry →χαίρω, “rejoice”: P Eleph 133 (B.C. 223-222) ἐκομισάμην τὴν παρὰ σοῦ ἐπιστολήν, ἣν ἀναγνοὺς ἐχάρην (οί. Proleg. Ρ. 161) ἐπὶ τῶι με αἰσθέσθαι τὰ κατὰ σέ, P Berol 11662% (time of Claudius) (= Olsson, p. 190) πρὸ μὲν πάντων ἐχάρην μεγάλως λαβών σου [ἐἸπιστολήν, ὅτι ὑγειαίνεις, similarly P Giss I. 21% (time of Trajan), BGU II. 531}: 5 (ii/a.D.), and P Oxy I. 4117 (iii/iv a.D.) ἐπὶ τούτῳ σφόδρα χαίρω. It should be noted that in Phil 31, 44, RV marg. renders χαίρετε by ‘‘farewell.”’ Lightfoot (Comm. ad //.) combines the two meanings “‘ farewell” and “‘ rejoice,” but the latter is generally preferred by the commentators. The verb is very common in the opening address of letters, asin Ac 1578, 253. cf. Jas 17, e.g. ἘΣ Eleph 10” (B.c. 223— 222) Evdppovios Μίλωνι χαίρειν (for imper. inf. see Proleg. p- 179f.), P Oxy II. 2925 (c. A.D. 25) Θέων Τυράννωι τῶι τιμιωτάτωι πλεῖστα χαίρειν, P Ryl 11.…
Read the full entry →χαίρω (chairō) — to rejoice.
χαίρω,
[Refs 8th c.BC+]; 3rd.pers. plural imperative χαιρόντων [Refs 5th c.BC+]: imperfect, Epic dialect χαῖρον [Refs 8th c.BC+], Ionic dialect χαίρεσκον [Refs]: future χαιρήσω [Refs 5th c.BC+]; Epic dialect reduplicate infinitive κεχᾰρησέμεν [Refs 8th c.BC+]; later χᾰρῶ variant in [NT]: aorist ἐχαίρησα [Refs 1st c.AD+]: perfect κεχάρηκα [Refs 5th c.BC+], participle -ηκώς[Refs 8th c.BC+] —middle (in same sense), χαίρομαι, noted as a barbarism in [Refs 5th c.BC+]future χᾰρήσομαι Ps.-[Refs 2nd c.BC+]; Doric dialect χαρησοῦμαι [LXX+4th c.BC+]; Epic dialect κεχᾰρήσομαι [Refs 8th c.BC+]: aorist 1 participle χαιρησάμενος [Refs 2nd c.AD+]: Epic dialect aorist 1 χήρατο [Refs 8th c.BC+]; participle χηράμενος [Refs 1st c.AD+]: Epic dialect reduplicate aorist 2, 3rd.pers. plural κεχάροντο [Refs 8th c.BC+]; optative 3rd.pers. singular and plural κεχάροιτο…
Read the full entry →χαίρω
chairo
a primary verb; to be "cheer"ful, i.e. calmly happy or well-off;
impersonally, especially as salutation (on meeting or parting), be
well:--farewell, be glad, God speed, greeting, hall, joy(- fully),
rejoice.
χαίρω
v.
I rejoice, am glad
χαίρω chairō 74x
to rejoice, be glad, be joyful, be full of joy, Mt. 2:10; 5:12; 18:13; Mk. 14:11; Rom. 12:12; 2 Cor. 2:3; a term of salutation, Hail! Mt. 26:49; λέγω χαίρειν, to greet, 2 Jn. 10:11; an epistolary forth, Health! Acts 15:23
χαίρω Root ΧΑΡ to rejoice, be glad, be delighted Hom., etc.; χ. θυμῶι or ἐν θυμῶι, χ. φρεσὶν ἧισι id. Hom.:—c. dat. rei, to rejoice at, be delighted with, take delight in a thing, id. Hom., etc.; so, χαίρειν ἐπί τινι Soph., Xen.:— c. part., χαίρω τὸν μῦθον ἀκούσας I rejoice at having heard, Il.; χαίρεις ὁρῶν Eur.; χαίρω φειδόμενος Ar.;— with part. pres. χαίρω sometimes takes the sense of φιλέω, to be wont to do, χαίρουσι χρεώμενοι Hdt., etc.
with negat., οὐ χαιρήσεις thou wilt or shalt not rejoice, i. e. thou shalt not go unpunished, shalt repent it, Ar.; so in Hom., οὐδέ τιν᾽ οἴω Τρώων χαιρήσειν Il.; so with an interrog., σὺ χαιρήσειν νομίζεις; Plut.: v. inf. IV. 2
Read the full entry →Verb-2AOI-3P — Verb · second aorist · passive deponent · indicative · third person · pluralsecond aorist passive deponent indicative — a completed action, viewed as a whole.
V-2AOI-3P Part of Speech: Verb Tense: second Aorist Voice: passive depOnent Mood: Indicative Person: third Number: Plural
74 occurrences in the New Testament, rendered 29 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 74 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 33 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.
χαίρει γὰρ τὰ μέν τινα τεναγώδει καὶ οὐ πάνυ βαθείᾳ θαλάττῃ, τὰ δ’ ὑποδρόμοις καὶ λιμέσι μήτ’ ἐπὶ γῆν ἀνέρπειν μήτε πόρρω γῆς ἐπινήχεσθαι δυνάμενα, τὰ δὲ κατὰ μέσον καὶ βαθὺ πέλαγος διαιτώμενα τὰς προκεχυμένας ἄκρας ἢ νήσους ἢ πέτρας ἐκτρέπεται·
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Ποήρει Νεχούτου καὶ … ως καὶ Πετααρσεμθεῖ … … … η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς
r Πλάτων Νεχθύρει χαίρειν. ἐξωρμήκαμεν ἐκ Λάτων πόλεως ἀντιληψόμενοι τῶν ἐνεστηκότων κατὰ τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες
r Πλάτων τοῖς ἐν Παθύρει ἱερεῦσι καὶ τοῖς ἄλλοις τοῖς κατοικοῦσι χαίρειν. γέγραφεν ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν
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
συντίθημι is built from the prefix συν- meaning 'together' and the root τίθημι meaning 'to place.' It covers a range of meanings related to agreement, consent, and putting things together, both literally and figuratively. In the New Testament, it appears in contexts of making agreements or covenants, such as in Luke 22:5 and Acts 23:20. The lexicons generally agree on its meanings, focusing on the aspects of agreement and construction.
συν-τίθημι
[in LXX: I Ki 22:13 (קשׁר), etc. ;]
to place or put together, in various senses. Mid.,
to observe, perceive;
συν-τίθημι: Mid., 2 aor. 3 pers. plur. συνέθεντο; plpf. 3 pers. plur. συνετέθειντο; fr. Hom. down; to put with or together, to place together; to join together; Mid. a. to place in one’s mind, i. 6. to resolve, determine; ἰο make an agreement, to engage, (often so in prof. writ. fr. Hat. down; cf. Passow 8. ν. 2 b.; [L. and S.s. v. B. II.]): συνετέθειντο, they had agreed together [W. § 38, 3], foll. by iva, Jn. ix. 22 [W. § 44, 8b.]; συνέθεντο, they agreed together, foll. by rod with an inf. [B. 270 (232)], Acts xxiii. 20; they covenanted, foll. by an inf. [B. u.s.], Lk. xxii. 5. b. fo assent to, to agree to: Acts xxiv. 9 Ree, [see συνεπιτίθημι] (revi, Lys. in Harpocr. [s. vy. Kapkivos] p. 106, 9 Bekk.).
συντίθημι. (1) “place”: P Oxy XIV. 16317” (A.D. 280) ταῦτα λαβόντα τὸν οἶνον [σ]υνθήσομεν ἐν τῷ ἡλιαστηρίῳ, ‘we will put these (sc. jars), when they have been filled with wine, in the open-air shed” (Edd.). (2) ‘‘ provide,” ‘‘furnish,” ‘‘supply’’: P Cairo Zen I. 590298 (B.C. 258) αὐτοὶ δὲ συνεθήκαμείν αὐτῆι ὅσα ἠξίωσεν ἡμᾶς εἰς τὸν πλοῦν, ‘we supplied her with whatever she asked us for the voyage,” P Petr 11. 20%t 8 (=III. 36 ὁ) (B.C. 252) πυνθανομένου δέ μου τῶν παρ᾽ αὐτοῦ, εἴ τι συντε-
συντίθημι (suntithēmi) — to agree.
συντίθημι,
used by [Refs 8th c.BC+]middle, see below:—passive (see. below), but σύγκειμαι is more frequently as passive:— place or put together, τὴν οὐρὴν καὶ τὸν σπλῆνα.. συνθεὶς ὁμοῦ [Refs 5th c.BC+]; σ. ἱμάτια, opposed to ἀνασείειν, fold them together, [Refs 5th c.BC+]; σ. σκέλη, opposed to ἐκτείνειν, [Refs]; opposed to διαιρεῖσθαι, [Refs 5th c.BC+]; σ. ἄρθρα στόματος close the lips, [Refs 5th c.BC+]; εἰς τὸ οὖλον (αυλον codex) σ. τὴν κόμην, = calamistrat, [Refs] —passive, τὸ συντίθεσθαι καθ᾽ ὁντινοῦν τρόπον ῥῖγος οὐκ ἀγαθόν ἐστι any sort of combination of shivering (with other symptoms), [Refs 2nd c.AD+]
Read the full entry →συντίθημι
suntithemai
middle voice from 4862 and 5087; to place jointly, i.e. (figuratively)
to consent (bargain, stipulate), concur:--agree, assent, covenant.
see GREEK for 4862
see GREEK for 5087
συντίθημι
v.
I make an agreement, agree
συντίθημι syntithēmi 3x
to agree together, come to a mutual understanding, Jn. 9:22; Acts 23:20; to bargain, to pledge one’s self, Lk. 22:5*
Verb-2AMI-3P — Verb · second aorist · middle · indicative · third person · pluralsecond aorist middle indicative — a completed action, viewed as a whole.
V-2AMI-3P Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: Indicative Person: third Number: Plural
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰ δὲ καὶ πλείους συνέθεντο κοινοπραγῆσαι τῶν ἁρπαγῶν, τὴν λείαν ἐν ἀγορᾷ μέσῃ διενέμοντο, πολλάκις ἐν ὄψεσι τῶν δεσποτῶν, κατακερτομοῦντες καὶ ἐπιχλευάζοντες.
συνέθεντο δὲ ὅ τε Ἄχαβος καὶ Ἰωσάφατος ἀποθέσθαι μὲν τὸν Ἄχαβον τὸ βασιλικὸν σχῆμα, τὸν δὲ τῶν Ἱεροσολύμων βασιλέα τὴν αὐτοῦ στολὴν ἔχοντα στῆναι ἐν τῇ παρατάξει, κατασοφιζόμενοι τὰ ὑπὸ τοῦ Μιχαία προειρημένα.
οὐκ ἠβουλόμην ἀλλʼ ἀνελθεῖν εἰς τὸ πρᾶγμα ἐκ τῆς προτροπῆς τῶν γραμμάτων σου πάλιν συντίθημι. ἀσπάζου … ν τὸν φίλον καὶ Ἀπολινᾶριν καὶ τοὺς παρά σοι πάντας. ἔρρωσο ἐρρῶσθαί
εἰς τὸν λόγον τῆς κλοπῆς πυροῦ ἀρτάβας ἑπτά · ἀλλʼ ἐπεὶ τῇ μὲν ὑποσχέσει συνέθεντο, τῇ δὲ ἀποδόσει μέχρι νῦν οὐχ ὑπήντησαν, ἀναγκαίως τὴν ἐπὶ σὲ καταφυγὴν ποιοῦμαι καὶ
καὶ Κοπρῆς Ἑρμᾶ καὶ οἱ λοιποὶ δημόσιοι καὶ οὐσιακοὶ καὶ προσοδικοὶ γεωργοὶ κώμης Φιλαδελφείας· συνέθεντο πρὸς ἑαυτοὺς σὺν ἀλλήλοις οἱ προγεγραμμένοι δημόσιοι γεωργοὶ τῆς προκειμένης κώμης, εἰς τὸ συμμένειν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἀργύριον (lemma: argurion) primarily refers to a piece of silver or a silver coin, and by extension, it can mean money in general. It appears in various contexts in the New Testament, including references to silver and monetary transactions. Notably, it is associated with specific coins like the shekel or drachma.
ἀργύριον, -ου, τό
(< ἄργυρος),
[in LXX for כֶּסֶף (Ge 13:2, al.), exc. La 4:1 (כֶּתֶם);]
prop., a piece of silver (Lft., Notes, 191); in NT,
silver: Ac 3:6 7:16 19:19 20:33, I Co 3:12, I Pe 1:18;
money: Mt 25:18, 27, Mk 14:11, Lk 9:3 19:15, 23 22:5, Ac 8:20;
a silver coin: pl., Mt 26:15 27:3, 5, 6, 9 28:12, 15, where the value is that of a shekel or tetradrachm; ἀργυρίου μυριάδες πέντε (prob. drachmas; MM, s.v.),
ἀργύριον, -ov, τό, (fr. ἄργυρος, q. v-), [fr. Hdt. down]; 1. silver: Acts iii. 6; vii. 16; xx. 33; 1 Pet.i.18; [1 Co. iii. 12 T Tr WH]. 2. money: simply, Mt. xxv. 18, 27; Mk. xiv. 11; Lk. ix. 8; xix. 15, 23; xxii. 5; Acts viii. 20; plur., Mt. xxviii. [12], 15. 3. Spec. a silver coin, silver-piece, (Luther, Silberling), Spy, σίκλος, shekel [see B. Ὁ. s. v.], i. e. a coin in cireulation among the Jews after the exile, from the time of Simon (ce. B.c. 141) down (cf. 1 Mace. xv. 6 sq. [yet see B. Ὁ. 8. v. Money, and reff. in Schiirer, N. T. Zeitgesch. § 7]) ; according to Josephus (antt. 3, 8, 2) equal to the Attic tetradrachm or the Alexandrian didrachm (ef. στατήρ [B. D. 5. v. Piece of Silver]) : Mt. xxvi. 15; xxvii. 3,5 sq. 9. In Acts xix. 19, ἀργυρίου μυριάδες πέντε fifly thousand pieces of silver (Germ. 50,000 in Silber i. q. Silbergeld), doubtless drachmas [ef. δηνάριον] are meant…
Read the full entry →ἀργύριον. In the marriage contract P Eleph 11 (Β.6. 311-10) (= Selections, p. 3) provision is made that in certain circumstances the bridegroom shall repay the bride ἀργυρίου ᾿Αλεξανδρείου (δραχμὰς) A, ‘1000 drachmas of Alexander’s coinage.” According to the editor, this is ‘‘perhaps the earliest documentary mention of Alexander’s coinage,” unless Syll 176 is about two years older. In P Amh II. 405 (ii/B.c.) mention is made of a bribe consisting of ἀργυρίου σταί(τῆρας) ἢ», ‘eight staters of silver,” by means of which a certain Epiodorus secured a fresh division of land in the interests of the temple: of Socnopaeus. For a similar use of ἀργυρισμός and ἀργυρίζομαι see Wilcken Archiv iv. Ρ. 174.
ἀργύριον (argurion) — money.
ἀργύριον [ῠ], τό,
small coin, piece of money, [Refs 5th c.BC+]
2. collectively, money, [Refs 5th c.BC+]; ἀ. ῥητόν a fixed sum, [Refs 5th c.BC+]; εἰς ἀ. λογισθέντα calculated in our money, [Refs 5th c.BC+]; ἀ. καθαρόν 'hard cash', [Refs 3rd c.BC+] the money, the cash, δανείζεσθαι[Refs 5th c.BC+]; ἀπαιτεῖν[Refs 5th c.BC+]
II. ={ἄργυρος}, silver, πεντηκοσίας μνέας ἀργυρίου[Refs 5th c.BC+]; ἀ. ἐπίσημον and ἄσημον[Refs 5th c.BC+]lead oxide, [Refs 5th c.BC+]
ἀργύριον
argurion
neuter of a presumed derivative of 696; silvery, i.e. (by implication)
cash; specially, a silverling (i.e. drachma or shekel):--money, (piece
of) silver (piece).
see GREEK for 696
ἀργύριον, ου, τό
n.n.
silver, a shekel, money in general
ἀργύριον argyrion 20x
silver; meton. money, Mt. 25:18, 27
ἀργύριον a piece of silver, a silver coin, Ar., etc.
collectively, money, a sum of money, cash, as we also say "silver", id. Ar., Thuc.
= ἄργυρος, silver, id. Thuc., Plat.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
20 occurrences in the New Testament, rendered 6 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 21 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 167 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.
„μὴ φαγών, ὦ οὗτος, καὶ ἐμπλησθεὶς καὶ οἰκίας καλὰς οἰκοδομήσας καὶ κατοικήσας καὶ τῶν προβάτων σου καὶ βοῶν αὐξηθέντων καὶ ἀργυρίου καὶ χρυσίου καὶ πάντων ὅσα σοί ἐστι πληθυνθέντων ὑψωθῇς τῇ καρδίᾳ καὶ ἐπιλάθῃ κυρίου τοῦ θεοῦ σου“ (Deut.
Ὡς δʼ ἦλθον εἰς τὴν Αἴγυπτον κατάγονται μὲν παρὰ τὸν Ἰώσηπον, φόβος δὲ αὐτοὺς οὐχ ὁ τυχὼν διετάραττε, μὴ περὶ τῆς τοῦ σίτου τιμῆς ἐγκλήματα λάβωσιν ὡς αὐτοί τι κεκακουργηκότες, καὶ πρὸς τὸν ταμίαν τοῦ Ἰωσήπου πολλὴν ἀπολογίαν ἐποιοῦντο κατʼ οἶκόν τε…
ἐξερχόμενος δὲ ὁ ἀπόστολος μηδὲν λαμβανέτω εἰ μὴ ἄρτον, ἕως οὖ αὐλισθῇ: ἐὰν δὲ ἀργύριον αἰτῇ, ψευδοπροφήτης ἐστί.
ἄκυρος ἔστω καὶ προσαποτεισάτω ὁ ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ἓξ καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον κύριον εἶναι τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου
μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ε καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρ, καὶ μηθὲν ἧσσον κύρια εἶναι τὰ διωμολογημένα . Ἑρμίας ὁ παρὰ
ἄκυρος ἔστω, καὶ προσαποτεισάτω ὁ ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας
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