Luke 23:8 — Word Study
N1904Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν πολλὰ περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
BSA<the>ho Andde HerodHērōdēs [the tetrarch, a ruler] having seenhoraō▸ <the>ho JesusIēsous [the Messiah, God's salvation] [was] gladchairō▸ [rejoiced, glad] exceedingly;lian [exceedingly, very] he waseimi▸ forgar ofek longhikanos time wishing [desired, been eager] to see Himautos because ofdia <the>ho hearingakouō▸ [learned, been informed] many thingspolus concerningperi Himautos [concerning Jesus, many things] andkai he was hopingelpizō▸ [expecting, wishing] sometis signsēmeion [a sign, a wonder] to seehoraō▸ byhupo Himautos done.ginomai▸ [do, work]
| Greek | English | Parsing |
|---|---|---|
| Ὁ | <the> | Article, nominative, singular |
| δὲ | And | Conjunction |
| Ἡρῴδης | Herod | Noun, nominative, singular |
| ἰδὼν | having seen | Verb, second aorist, active |
| τὸν | <the> | Article, accusative, singular |
| Ἰησοῦν | Jesus | Noun, accusative, singular |
| ἐχάρη | [was] glad | Verb, second aorist, passive deponent |
| λίαν· | exceedingly; | Adverb |
| ἦν | he was | Verb, imperfect, active |
| γὰρ | for | Conjunction |
| ἐξ | of | Preposition |
| ἱκανῶν | long | Adjective, genitive, singular |
| χρόνων | time | |
| θέλων | wishing | |
| ἰδεῖν | to see | |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| διὰ | because of | Preposition |
| τὸ | <the> | Article, accusative, singular |
| ἀκούειν | hearing | Verb, present, active |
| πολλὰ | many things | Adjective, accusative, plural |
| περὶ | concerning | Preposition |
| αὐτοῦ | Him | Personal pronoun, genitive, singular |
| καὶ | and | Conjunction |
| ἤλπιζέν | he was hoping | Verb, imperfect, active |
| τι | some | Indefinite pronoun, accusative, singular |
| σημεῖον | sign | Noun, accusative, singular |
| ἰδεῖν | to see | Verb, second aorist, active |
| ὑπ᾽ | by | Preposition |
| αὐτοῦ | Him | Personal pronoun, genitive, singular |
| γινόμενον. | done. | Verb, present, no voice stated |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Herod saw Jesus, he was greatly pleased. He had wanted to see Him for a long time, because he had heard about Him and was hoping to see Him perform a miracle. |
| KJV | ¶ And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. |
| ASV | Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him. |
| YLT | And Herod having seen Jesus did rejoice exceedingly, for he was wishing for a long [time] to see him, because of hearing many things about him, and he was hoping some sign to see done by him, |
| WEB | Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. |
| BBE | Now when Herod saw Jesus he was very glad, having for a long time had a desire to see him, for he had had accounts of him, and was hoping to see some wonders done by him. |
The translations differ on ἰδὼν — see How Translations Differ.
Two main clauses are linked by subordinate clauses, indicating Herod's emotional state and motivations.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbοἶδα
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 23:8
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 — Herod's Encounter with Jesusgenerated
Luke 23:8 describes Herod's reaction upon seeing Jesus. He had long desired to meet Him, driven by curiosity and reports of His miracles. This moment highlights the tension between Herod's interest and the reality of Jesus' mission, as seen in the subsequent verses where Herod questions Jesus but receives no answer, illustrating the contrast between earthly power and divine purpose.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 9:7–9 | When Herod the tetrarch heard about all that was happening, he was perplexed. For some were saying that John had risen from the dead, |
| 2 | Matthew 14:1 | At that time Herod the tetrarch heard the reports about Jesus |
| 3 | Mark 6:14 | Now King Herod heard about this, for Jesus’ name had become well known, and people were saying, “John the Baptist has risen from the dead! That is why miraculous powers are at work in him.” |
| 4 | Luke 4:23 | Jesus said to them, “Surely you will quote this proverb to Me: ‘Physician, heal yourself! Do here in Your hometown what we have heard that You did in Capernaum.’” |
| 5 | 2 Kings 5:3–6 | She said to her mistress, “If only my master would go to the prophet who is in Samaria, he would cure him of his leprosy.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — ἰδὼν, horaōgenerated
The word ἰδὼν is the second aorist participle of ὁράω, meaning 'to see' or 'to perceive.' It conveys the idea of having seen something in a definitive moment, emphasizing the action of seeing rather than simply the state of sight.
In this context, it indicates Herod's direct experience of seeing Jesus, which is significant as it marks a turning point in his curiosity transforming into an encounter. This participle serves as a bridge to the emotional response that follows.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'When Herod saw Jesus, he was greatly pleased.' This is echoed in the KJV and ASV with 'saw' and 'exceeding glad,' while the YLT uses 'having seen' to emphasize the action.
The translations differ primarily on how they express ἰδὼν, with the BSB, KJV, ASV, and WEB opting for 'saw,' while the YLT and others choose 'having seen.' This distinction affects the immediacy of Herod's experience.
Sentence Structuregenerated
The main verb of the verse is ἰδὼν, having seen, which governs the response of Herod. The structure includes several clauses that describe Herod's emotional state and his desires, creating a complex interplay of actions and reactions.
The sentence structure highlights Herod's seeing Jesus as the catalyst for his gladness, with subordinate clauses providing background on his long-standing desire and the reasons for his excitement.
Septuagint Backgroundgenerated
ἰδὼν does not have a direct equivalent in the Septuagint for this specific context, but it connects to the broader theme of seeing and recognizing God's works, as seen in various passages.
The notion of 'seeing' as a significant act is present throughout the Septuagint, emphasizing the importance of perception in understanding divine actions.
In plain words — the whole versegenerated
Luke 23:8 shows Herod's excitement upon seeing Jesus, reflecting his long-held desire to witness the miracles he had heard about. This moment captures the tension of curiosity and the reality of Jesus' mission.
Frequently Asked Questionsgenerated
Herod's 'greatly pleased' indicates his excitement and eagerness to finally see Jesus, whom he had long desired to meet.
Herod wanted to see Jesus because he had heard many reports about Him and hoped to witness a miracle.
Herod was exceedingly glad, reflecting his anticipation and curiosity about Jesus' abilities.
This encounter shows Herod's superficial interest in Jesus, driven by curiosity rather than genuine faith or understanding.
Reflection Questionsgenerated
- What are some ways I can seek to understand Jesus more deeply, like Herod sought to see Him?
- How do my expectations of Jesus shape my understanding of Him?
- In what ways can I be open to witnessing the miraculous in my own life?
- What does it mean to me that Herod was excited to see Jesus but did not receive a response?
The early church on this verse — how the Fathers read it
The early church Fathers comment on Herod's reaction to Jesus, noting his eagerness and the implications of his encounter.
" Herod was "exceeding glad" when he saw Jesus, but he heard not a word from Him. For, "as a lamb before the shearer is dumb, so He opened not His mouth," because "the Lord had given to Him a disciplined tongue,Early Church Fathers on Luke 23 →
But Herod, seeing Jesus, was very glad. For he had wanted to see him for a long time, because he had heard many things about him, and he hoped to see some sign done by him.Early Church Fathers on Luke 23 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Luke 23:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when Herod saw Jesus, he was exceeding glad,.... For though he had been brought up in his country, and had so frequently preached, and wrought miracles there, he had never seen him before; and to
Read John Gill on Luke 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the whole multitude of them arose, and led him unto Pilate. For the exposition, see the notes at John 18:28-38.
Read Robert Jamieson on Luke 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments8 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. Ver. 8. He was exceeding glad] As if he had gotten some magician or enchanter, that would show him some pleasant sight.
Read John Trapp on Luke 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) He was desirous to see him of a long season.—The vague feeling of wonder had begun soon after the death of the Baptist. (See Notes on Matthew 14:2; Mark 6:14.) It had its beginning in hearing of wonders; it ended in a desire to see one. It was mingled, possibly, with a feeling of bitter enmity which no miracle could remove. (See Note on Luke 13:31.)
Read Charles John Ellicott on Luke 23 →CambridgeThe Cambridge Bible for Schools and Colleges8. many things] These words should be omitted (à, B, D, K, L, M).and he hoped to have seen some miracle done by him] Luke 9:7-9, Herod seems to have deteriorated. He had encouraged the visits of the Baptist on less frivolous grounds than these. It must have been a deep aggravation of Christ’s sufferings to be led bound, amid coarse attendants, through the densely crowded streets.
Read Cambridge on Luke 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Herod saw Jesus… glad—Jesus seems to have been ushered into his presence without much announcement, (for he saw him before he was glad,) but it was an agreeable surprise.
Read Daniel Denison Whedon on Luke 23 →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
When Herod saw Jesus, he was greatly pleased. He had wanted to see Him for a long time, because he had heard about Him and was hoping to see Him perform a miracle.
Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him.
When Herod saw Jesus, he was greatly pleased. He had wanted to see Him for a long time, because he had heard many things about Him and was hoping to see Him perform a miracle.
When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform some miraculous sign.
Tyndale line
¶ And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him.
Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him.
And when Herod saw Jesus, he was exceeding glad: for he had been for a long time, desirous to see him, because he had heard many things of him; and he hoped to see some miracle done by him.
And when Herod sawe Iesus, hee was exceedingly glad: for he was desirous to see him of a long season, because he had heard many things of him, and trusted to haue seene some signe done by him.
Strictly literal
And when Herod saw Jesus he greatly rejoiced, for he had been a long while desirous of seeing him, because of hearing many things concerning him, and he hoped to see some sign done by him;
And Herod having seen Jesus did rejoice exceedingly, for he was wishing for a long [time] to see him, because of hearing many things about him, and he was hoping some sign to see done by him,
And Herod rejoiced exceedingly having seen Jesus, for he was wishing to see Him for a long [time], because of hearing many things about Him, and he was hoping to see some sign done by Him,
When Herod saw Jesus, he was very glad, because he had wanted to see him for a long time. He had heard about him and he hoped to see some miracle done by him.
From the Latin
And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him.
Simplified
Herod was very pleased to see Jesus since he had wanted to meet him for a long time. He had heard about Jesus and was hoping to see him perform a miracle.
Now when Herod saw Jesus he was very glad, having for a long time had a desire to see him, for he had had accounts of him, and was hoping to see some wonders done by him.
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.
Herodes autem viso Jesu, gavisus est valde. Erat enim cupiens ex multo tempore videre eum, eo quod audierat multa de eo, et sperabat signum aliquod videre ab eo fieri.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܪܘܕܣ ܕܝܢ ܟܕ ܚܙܝܗܝ ܠܝܫܘܥ ܚܕܝ ܛܒ ܨܒܐ ܗܘܐ ܓܝܪ ܠܡܚܙܝܗ ܡܢ ܙܒܢܐ ܣܓܝܐܐ ܡܛܠ ܕܫܡܥ ܗܘܐ ܥܠܘܗܝ ܣܓܝܐܬܐ ܘܡܣܒܪ ܗܘܐ ܕܡܕܡ ܐܬܐ ܢܚܙܐ ܡܢܗ
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.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν — περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
The standard critical text of the New Testament.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν — περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
The previous edition, still widely cited.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν — περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
The Society of Biblical Literature edition, freely licensed.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν — περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
The edition that turned scholarship toward the earliest manuscripts.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν — περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
An independent critical text built from the oldest witnesses then known.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν — περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
A recent critical edition following documentary evidence closely.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ — — — ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν πολλὰ περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
The reading of the majority of surviving manuscripts.
Ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν· ἦν γὰρ ἐξ — — — ἰδεῖν αὐτὸν διὰ τὸ ἀκούειν πολλὰ περὶ αὐτοῦ καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γινόμενον.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἱκανῶν long | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| χρόνων time | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| θέλων wishing | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| πολλὰ many things | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 23:8
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 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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word Ἡρῴδης refers to Herod, a name associated with several Jewish kings, including Herod the Great, Herod Antipas, and Herod Agrippa I. It is built from the root for 'hero' and appears frequently in the New Testament, particularly in the Gospels and Acts, where it identifies these historical figures.
Ἡρώδης (Hērōdēs) — Herod.
Ἡρῴδης (Rec. -ώδης), -ου, ὁ
Herod;
1. Herod the Great: Mat.2:1-23, Act.23:35.
2. Herod Antipas (ὁ τετραάρχης, Mat.14:1): Mat.14:1, 3 14:6, Mrk.6:1-56, Mrk.8:15, Luk.1:5 3:1, 19 8:3 9:7, 9 13:31, 23, Act.4:27 13:1.
3. Herod Agrippa I: Act.12:1, 6 12:11, 19 12:21 (cf. Ἀγρίππας (II)).†
(From Abbott-Smith. LSJ has no entry)
Ἡρῴδης
Herodes
compound of heros (a "hero") and 1491; heroic; Herod, the name of four
Jewish kings:--Herod.
see GREEK for 1491
Ἡρῴδης, ου, ὁ
n.m.
Herod
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
her'-ud: The name Herod (Herodes) is a familiar one in the history of the Jews and of the early Christian church. The name itself signifies "heroic," a name not wholly applicable to the family, which was characterized by craft and knavery rather than by heroism. The fortunes of the Herodiam family are inseparably connected with the last flickerings of the flame of Judaism, as a national power, before it was forever extinguished in the great Jewish war of rebellion, 70 AD. The history of the Herodian family is not lacking in elements of greatness, but whatever these elements were and in whomsoever found, they were in every ease dimmed by the insufferable egotism which disfigured the family, root and branch. Some of the Herodian princes were undeniably talented; but these talents, wrongly used, left no marks for the good of the people of Israel. Of nearly all the kings of the house of…
(hero-like). This family though of Idumean origin and thus alien by race, was Jewish in faith. I. HEROD THE GREAT was the second son of Antipater, an Idumean, who was appointed procurator of Judea by Julius Caesar, B.C. 47. Immediately after his father’s elevation when only fifteen years old, he received the government of Galilee and shortly afterward that of Coele-Syria. Though Josephus says he was 15 years old at this time, it is generally conceded that there must be some mistake, as he lived to be 69 or 70 years old, and died B.C. 4; hence he must have been 25 years old at this time.--ED.) In B.C. 41 he was appointed by Antony tetrarch of Judea. Forced to abandon Judea the following year, he fled to Rome, and received the appointment of king of Judea. In the course of a few years, by the help of the Romans he took Jerusalem (B.C. 37), and completely established his authority…
The name of four princes, Idumaeans by descent, who governed either the whole or a part of Judea, under the Romans, and are mentioned in the New Testament.
1. HEROD THE GREAT, Mt 2:1-23 Lu 1:5. He was the son of Antipater, an Idumaean, who was in high favor with Julius Caesar. At the age of fifteen years, Herod was constituted by his father procurator of Galilee under Hyrcanus II, who was then at the head of the Jewish nation; while his brother Phasael was intrusted with the same authority over Judea. In these stations they were afterwards confirmed by Antony, with the title of tetrarch, about the year 41 B. C. The power of Hyrcanus had always been opposed by his brother Aristobulus; and now Antigonus, the son of the latter, continued in hostility to Herod, and was assisted by the…
son of a hero
44 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 43 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Γάιος Καῖσαρ Ἀγρίππᾳ τῷ Ἡρῴδου βασιλέως υἱωνῷ δίδωσι βασιλείαν τῆς παππῴας λήξεως τρίτην μοῖραν, ἣν Φίλιππος τετράρχης θεῖος ὢν αὐτῷ πρὸς πατρὸς ἐκαρποῦτο.
μετὰ δὲ τοῦτο ἐτῶν πολλῶν διαγενομένων πάλιν ὁ βασιλεὺς Ἡρώδης ἕτερον ἀνοίξας οἶκον ἀνείλετο χρήματα πολλά.
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις εἴτε ἐν…
ἔχομεν τὸ δάνειον παρὰ Ἡρακλέου τοῦ Ἡρακλέους τοῦ προνοοῦντος τῶν Ἡρακλέου τοῦ Ἡρακλέους τοῦ Ἡρώδου τὰς τοῦ ἐπισήμου νομίσματος ἀργυρίου δραχμὰς τετρακοσίας ὀγδοήκοντα τόκου ὡς ἐκ δραχμῆς μιᾶς τριωβόλου
Θεαδελφείας πρόβατα κβ αἶγες β ἄρνες δ Ἡρώδῃ τῶι καὶ Τιβερίωι στρατηγῶι καὶ Ἀρχιβίωι βασιλικῶι γραμματεῖ Ἀρσινοΐτου Θεμίστου μερίδος παρὰ Πετερμούθιος τοῦ
Ἥρωνι Σαραπίωνος ἀφήλικι μετʼ ἐπιτρόπου Ἰσχυρίωνος τοῦ Ἡρώδου, ἐπακολουθούσης τῆς τοῦ ἀφήλικος μητρὸς Ἡρωίδος, παρὰ Ἀφροδισίου τοῦ Ἀκουσιλάου ἀπὸ τῆς μητροπόλεως. βούλομαι
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
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
381 occurrences in the New Testament, rendered 50 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 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.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 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 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
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-3S — Verb · second aorist · passive deponent · indicative · third person · singularsecond aorist passive deponent indicative — a completed action, viewed as a whole.
V-2AOI-3S Part of Speech: Verb Tense: second Aorist Voice: passive depOnent Mood: Indicative Person: third Number: Singular
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
λίαν (lian) is an adverb meaning 'very' or 'exceedingly.' It is used in various contexts to intensify meaning, often appearing in the New Testament, such as in Matthew 2:16 and 8:28. The word has roots in both Homeric and later Greek, and it is frequently used to express a high degree of something, as seen in classical literature.
λίαν (in Hom. and Ion. λίην), [for λιλαν, Adw to desire ; ef. Cur‘ius § 532], adv., greatly, exceedingly: Mt. ii. 16; ἦν. 8; viii. 28; xxvii.14; Mk.i. 35; ix.3, xvi.2; Lk. xxiii. 8; 2 Tim. iv. 15; 2Jn.4; 3Jn.3; (2 Mace. xi.1; 4 Mace. viii. 16; Tob. ix. 4, ete.; for 18, Gen. i. 31; iv. 5; 18. xi. 15); λίαν ἐκ περισσοῦ, exceedingly beyond measure, Mk. vi. 51 [WH om. Tr br. éxzepic.]. See ὑπερλίαν.
λίαν. For the epistolary formula ἐχάρην λίαν in 2 Jn *, 3 Jn ὃ, we may compare BGU II. 632!° (ii/a.p.) καὶ ἐπιγνούς σε ἐρρωμένην λίαν ἐχάρην, ‘Sand when I knew that you were in sound health I rejoiced greatly,” P Giss I. 21° (time of Trajan) λίαν ἐχάρην ἀκούσασα ὅτι ἔρρωσαι : see also P Par 423 (B.C. 156) λίαν σοι χάριν μεγάλην ἐσχήκαμεν. Otherwise the adv. is common, e.g. P Tebt I. 12% (B.c. 118) ἀποδέχομαι δὲ τὰ παρὰ σοῦ λίαν, “1 accept completely your views’’ (Edd.), P Oxy II. 29825 (i/A.p.) λίαν αὐτὸν βαρύνομαι, “1 am too severe with him” (Edd.), 26. III. 5254 (early ii/A.D.) λείαν τῷ πράγματι καταξύομαι, ““1 am extremely worn out with the matter ” (Edd.), 26. IX. 121613 (ii/iii A.D.) λείαν yap φιλῶ αὐτόν, 25. XIV. 1676? (iii/A.D.) λείαν ἐλυπήθην ὅτι οὐ παρεγένου is τὰ γενέσια τοῦ παιδίου pov. The use with an adj., as in Mt 45 a/., may be illustrated by P Tebt 11. 31528 (ii/A.p.) ὁ…
Read the full entry →λίαν (lian) — greatly.
λίαν
[see. near the end], Ionic dialect and Epic dialect λίην, adverb very, exceedingly, in [Refs 8th c.BC+] with an adverb, λ. ἑκάς [Refs 8th c.BC+]: with an adjective, λ. μέγα εἶπες [Refs]: alone with a Verb, very much, overmuch, κεχολώατο λ. [Refs 8th c.BC+]; οὔ τι λ. ποθὴ ἔσσεται not exceedingly,[Refs 8th c.BC+], which always begins the sentence or verse, surely, aye surely, καὶ λ. κεῖνός γε ἐοικότι κεῖται ὀλέθρῳ [Refs 8th c.BC+]
II. after [Refs 8th c.BC+]; λ. πιστεύειν to believe implicitly, [Refs 5th c.BC+]; καὶ λ. σαφῶς [Refs 5th c.BC+]: with other words of [Refs 5th c.BC+]; κόμπος λ. εἰρημένος, opposed to πεπλασμένος (compare our very and verily), [Refs 4th c.BC+] —in Trag.and Comedy texts frequently between _Article_ and Noun, ἡ λ. φιλότης βροτῶν his too…
λίαν
lian
of uncertain affinity; much (adverbially):--exceeding, great(-ly),
sore, very (+ chiefest).
λίαν
Adv
very, very much, exceedingly
λίαν lian 12x
much, greatly, exceedingly, Mt. 2:16; 4:8; 8:28
λίαν λι- very, exceedingly, Hom.; οὐδέ τι λ. οὕτω not so very much, Od.; with a Verb, very much, overmuch, exceedingly, Hom.; strengthd. καὶ λίην, as, aye truly, verily, id. Hom.; λίην πιστεύειν to believe implicitly, Hdt.; κόμπος λίαν εἰρημένος verily, truly, Aesch.; ἡ λίαν φιλότης his too great love, id. Aesch.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
12 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 12 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 9 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.
πρὸς μὲν οὖν τὸ πρῶτον λεκτέον ἓν μέν, ὅτι φιλόδωρος ὢν ὁ θεὸς χαρίζεται τὰ ἀγαθὰ πᾶσι καὶ τοῖς μὴ τελείοις, προκαλούμενος αὐτοὺς εἰς μετουσίαν καὶ ζῆλον ἀρετῆς ἅμα καὶ τὸν περιττὸν πλοῦτον ἐπιδεικνύμενος αὑτοῦ, ὅτι ἐξαρκεῖ καὶ τοῖς μὴ λίαν…
τοῖς μέντοι βουλομένοις καὶ τὰς αἰτίας ἑκάστου σκοπεῖν πολλὴ γένοιτʼ ἂν ἡ θεωρία καὶ λίαν φιλόσοφος, ἣν ἐγὼ νῦν μὲν ὑπερβάλλομαι, θεοῦ δὲ διδόντος ἡμῖν χρόνον πειράσομαι μετὰ ταύτην γράψαι τὴν πραγματείαν.
καὶ ἐλυπήθη Κάϊν λίαν καὶ συνέπεσεν τῷ προσώπῳ αὐτοῦ.
καὶ παρακαλῶ σε, ὅπως τὸν ἵππον μου ἐπιβλέψῃς ἐπιμελῶς ὡς καὶ πάντοτε ποιεῖς καὶ λίαν μεγάλως σοι εὐχαριστῶ καὶ πάλιν εὐχαριστήσω, εἰδὼς καὶ σύ, ὅτι οὐκ ἀπανθρώπως ἄρρητα ποιεῖς·
θελόντων, ἐν ταῖς τρισὶ ἡμέραις ἐσόμεθα ἐν πλοίωι. τὸ παιδίον ἐπέμβλεψον ὡς λύχνον, ἐπεὶ λίαν ἀγωνιῶ περὶ ὑμῶν. ἐὰν ὁ τοῦ Ἀπόλλωνος ἔλθῃ πρὸς ὑμᾶς περὶ τοῦ λοιποῦ, ὑπόδειξον
ἔχω αὐτὴν ὡς ἐπίτροπος · εἰ μὲν ηὕρηκες μίσθωμα αὐτῇ εἰς Διδύμους, ἀσφάλισον σεαυτῷ λίαν παρὰ πιστὸν ἄνθρωπον ἵνα μὴ αὐτὴν ὑβρίσωσιν· ἐὰν ποιῄσεις μοι μικρόν τι, ἀνταποδώσω σοι
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-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 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 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
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·
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.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
933 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἱκανός is an adjective meaning 'sufficient' or 'competent,' derived from the verb ἵκω, meaning 'to reach' or 'attain.' It describes both people and things, indicating adequacy in ability, quantity, or time. In the New Testament, it appears in various contexts, such as in Matthew 3:11 and Acts 17:9. The lexicons do not present significant disagreement on its meanings.
ἱκανός, -7, -όν, (fr. ik, ἱκάνω ; prop. ‘reaching to’, ‘attaining to’; hence ‘adequate’); as in Grk. writ. fr. Hdt. and Thue. down, sufficient; a. of number and quantity; with nouns, many enough, or enough with a gen. : ὄχλος ἱκανός, a great multitude [A. V. often much people}, Mk. x. 46; Lk. vii. 12; Acts xi. 24, 26; xix. 26; λαύς, Acts v. 87 RG; κλαυθμός, Acts xx. 81; ἀργύρια ἱκανά, [A. V. large money, cf. the collog. ‘money enough’], Mt. xxviii. 12; λαμπάδες, Acts xx. 8; λόγοι; Lk. xxiii. 9; φῶς ἱκανόν, a considerable light [A. V. ἃ great light}, Acts xxii. 6. of time: ἱκανῷ χρόνῳ [οἵ. W. § 31, 9; B. § 133, 26] for a long time, [ Lk. viii. 27 T Trtxt. WII]; Acts viii. 11; also ἱκανὸν χρόνον, Acts xiv. 3; and plur. Lk. xx. 9; ἐξ ἱκανοῦ, of a long time, now for a long time, Lk. xxiii. 8 RG; also ἐκ χρόνων ἱκανῶν, Lk. viii. 27 RG LTrmrg.; xxiii. 8 LT Tr WH; [ἀπὸ ἱκανῶν ἐτῶν, these many…
Read the full entry →ἱκανός. P Petr II. 20%-7(B.c. 252) καὶ ταῦτα ἱκανοῦ τινος πλήθους [ἐπ] πεπτωκότος ἀπό τε τοῦ ἀγοραστοῦ καὶ τοῦ φορικοῦ, ‘and this when a large quantity of market and tax wheat has come in” (Ed.), P Lille I. 378 (after B.c. 241) ἱκανὰ πλήθη, ““ des sommes considérables” (Ed.), P Tebt I. 245 (B.C. 117) ἱκανὰ κεφάλαια, 76. 29! (c. B.C. 110) ἱκανῆς φορολογίας, and AMiche/ 3081° (first half ii/B.c.) ἱκανά τινα λυσιτελῆ περιπεπόηκεν, Cagnat IV. 914° (A.D. 74) ἱκανὸν ἀ[ρ]γύριον. With reference to time cf. P Par 152% (B.c. 120) ἐφ᾽ ἱκανὸν χρόνον, P Tor I. ri 15 (pic. 117) ἐφ᾽ ἱκανὰς ἡμέρας. For the word of persons see P Oxy XIV. 167215 (i/A.D.) ἐπιγνοὺς [οὖ]ϊν τὸν παρὰ col ἀέρα ἱκανὸς ἔσῃ περὶ πάντων, and for its absolute use, as in Ac 1212, 1 Cor 11°, see Chrest. I. 11B Fr. (a)? (B.c. 123) εἰς τ[ὴ]ν πόλιν ἐπιβαAédvres μ[ετὰ τ]ῶν ἱκανῶν καὶ ἱ{[ππ]έῳν [these two words are inserted above the…
Read the full entry →ἱκανός (hikanos) — sufficient.
ἱκᾰν-ός [ῐ], ή, όν,
(ἱκνέομαι) sufficing, becoming, befitting; prose adjective, used two or three times by Trag. (see. below):
I. of persons, sufficient, competent to do a thing, with infinitive, [Refs 5th c.BC+]; ἱ. τεκμηριῶσαι sufficient to prove a point, [Refs 5th c.BC+]; τίς σοῦ -ώτερος πεῖσα; [Refs 5th c.BC+]; ἱ. ζημιοῦν with sufficient power to punish, [Refs 5th c.BC+] with accusative _of things_, ἀνὴρ γνώμην ἱ. a man of sufficient prudence, [Refs 5th c.BC+]; ἱ. τὴν ἰατρικήν sufficiently versed in medicine, [Refs 5th c.BC+]: with dative person, a match for, equivalent to, εἷς ἔχων ἰατρικὴν πολλοῖς ἱ. ἰδιώταις [Refs 5th c.BC+]; αὐληταὶ ἱ. ὡς πρὸς ἰδιώτας very tolerable in comparison with.., [Refs 2nd c.AD+]; ὁ Ἱ. the Almighty…
ἱκανός
hikanos
from hiko (hikano or hikneomai, akin to 2240) (to arrive); competent
(as if coming in season), i.e. ample (in amount) or fit (in
character):--able, + content, enough, good, great, large, long
(while), many, meet, much, security, sore, sufficient, worthy.
see GREEK for 2240
ἱκανός, ή, όν
Adj
sufficient, worthy, many, much
ἱκανός hikanos 39x
befitting; sufficient, enough, Lk. 22:38; ἱκανὸν ποιεῖν τινί, to satisfy, gratify, Mk. 15:15; τὸ ἱκανὸν λαμβάνειν, to take security or bail of any one, Acts 17:9; or persons, adequate, competent, qualified, 2 Cor. 2:16; fit, worthy, Mt. 3:11; 8:8; of number or quantity, considerable, large, great, much, and pl. many, Mt. 28:12; Mk. 10:46
ἱκανός ἱ^κα^νός, ή, όν ἵκω, ἱκάνω becoming, befitting, sufficing:
of persons, sufficient, competent, c. inf., Hdt.; ἱκ. τεκμηριῶσαι sufficient to prove a point, Thuc.; ἱκ. ζημιοῦν with sufficient power to punish, Xen.; c. acc. rei, ἀνὴρ γνώμην ἱκανός a man of sufficient prudence, Hdt.; ἱκ. τὴν ἰατρικήν sufficiently versed in medicine, Xen.:—c. dat. pers. a match for, equivalent to, εἷς πολλοῖς ἱκανός Plat.:—absol., ἱκανὸς Ἀπόλλων Soph.; ἱκ. ἂν γένοιο σύ Eur.; ἱκανοὶ ὡς πρὸς ἰδιώτας very tolerable in comparison with common men, Plat.
of things, sufficient, adequate, enough, Eur.; ἱκανὰ τοῖς πολεμίοις εὐτύχηται they have had successes enough, Thuc.:—of size, large enough, οὐχ ἱκανῆς οὔσης τῆς Ἀττικῆς id. Thuc.; ἱκανά σοι μέλαθρα…
Read the full entry →Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
41 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 40 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 24 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.
ἐπεὶ τίς ἂν εἴη τῶν δυνάμεων αὐτοῦ τόπος ἕτερος, ὃς γένοιτ’ ἂν ἱκανὸς οὐ λέγω πάσας ἀλλὰ μίαν ἄκρατον ἡντινοῦν δέξασθαί τε καὶ χωρῆσαι;
τὴν δὲ αἰτίαν ἱκανὸς μέν εἰμι ἀποδοῦναι καὶ νῦν, ἐπεὶ δʼ ὑπέσχημαι τὴν αἰτιολογίαν πάντων ἰδίᾳ συγγραψάμενος παραδώσειν, εἰς τότε καὶ τὴν περὶ αὐτῆς ἑρμηνείαν ἀναβάλλομαι.
τίς ἱκανὸς ἐν αὐτῇ εὑρεθῆναι, εἰ μὴ οὓς ἂν καταξιώσῃ ὁ θεός;
παῖδα ἢ δραχμὰς τριακοσίας . χαριεῖ οὖν ἡμῖν ἐν τάχει τοῦτο ποιήσας ἕως ἐπιδημῶ· ἱκανὸς γὰρ ὁ χρόνος. ἔρρωσο. Παχὼνς κ.
τρεῖς χαλκοῦς τρεῖς, εἰς ὄψον δραχμὰς δύο ἡμιωβέλιον οἴνου χόας ἑπτὰ ἥμισυ, φάμενος οὐχ ἱκανὰ ταῦτʼ εἶναί μοι εἰς ἄθλησιν, ἄλλʼ ἀξιῶν ὑμᾶς Δημέου θʼ ἕνεκεν καὶ τοῦ καλῶς
καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν Ἑρμώνθει ὄχλους , χρήσασθαι δʼ αὐτοῖς ὡς ἀποστάταις· ἐπισκοποῦ
χρόνος (chronos) refers to time in a general sense, covering both specific periods and abstract notions of duration. It appears frequently in the New Testament, such as in Matthew 2:7 and Galatians 4:4, often in phrases indicating the passage or measurement of time. The term is distinguished from καιρός (kairos), which denotes specific moments or opportunities.
Severat times in the N. T. but always in the plural, χρόνοι καὶ καιροί are found together (Acts i. 7; 1 Thess. y. 1); and not unfrequently in the Septuagint and the Apocrypha, Wisd. vii. 18; viii. 8 (both instructive passages) ; Dan. ii. 21; and in the singular, Eccles. iii. 1; Dan. vii. 12 : P 210 SYNONYMS OF THE NEW TESTAMENT. § vu. (but in this last passage the reading is doubtful). Grotius (on Acts i. 7) conceives the difference between them to consist merely in the greater length of the χρόνοι as compared with the καιροί, and writes: “ χρόνοι sunt majora temporum spatia, ut anni; καιροί minora, ut menses et dies.’ Compare Bengel: ‘ χρόνων partes καιροί. This distinction, if not inaccurate, is certainly insufficient, and altogether fails to reach the heart of the matter. Χρόνος is time, contemplated simply as such; the succession of moments (Matt. xxv. 19; Rev. x. 6; Heb. iv. 7)…
Read the full entry →χρόνος, -ου, ὁ
[in LXX chiefly for יוֹם, also for עֵת, etc. ;]
time (a space of time, whether long or short; cf. Lft., Notes, 70): Mt 2:7, Mk 9:21, Lk 1:57, Ac 3:21 7:17, 23 13:18 17:30 27:9, He 11:32, I Pe 1:17 4:3, Re 10:6; στιγμὴ χρόνου, Lk 4:5; πλήρωμα τοῦ χ., Ga 4:4; ποιεῖν χ., Ac 15:33 18:23; βιῶσαι, Read the full entry →
χρόνος, -ov, 6, fr. Hom. down, Sept. for ny, ny’, etc. time : Heb. xi. 32; Rev. x. 6; 6 yp. τοῦ φαινομένου ἀστέρος. the time since the star began to shine [ef. φαίνω, 2 a.], Mt. ii. 7; [ὁ yp. τοῦ τεκεῖν αὐτήν (Gen. xxv. 24), Lk. 1.51 (B. 267 (230); ef. W. ξ 44, 4 a.)]; τῆς ἐπαγγελίας, Acts vii. 17; τῆς παροικίας, 1 Pet. i. 17; χρόνοι ἀποκαταστάσεως, Acts iii. 21; of yp. τῆς ἀγνοίας, Acts xvii. 30; χρόνου διαγενομένου, Acts xxvii. 9; πόσος χρόνος ἐστίν, ὡς τοῦτο γέγονεν, MK. ix. 21; ὁ παρεληλυθὼς xp. 1 Pet. iv. 3 (where Ree. adds τοῦ βίου) ; τεσσαρακονταετής, Acts vii. 23; xiii. 18; στιγμὴ χρόνου, Lk. iv. 5; πλήρωμα τοῦ χρόνου, Gal. iv. 4; ποιεῖν ([q. ν. II. d.] to spend) χρόνον, Acts xv. 33; XVill. 23; βιῶσαι τὸν ἐπίλοιπον χρόνον. 1 Pet. iv. 2; διδόναι χρόνον τινί (i.e. a space of time, respite), ἵνα ete. Rev. ii. 21 [(Joseph. b. 1. 4,3, 10)]; plur. joined with xatpoi, Acts i. 7: 1 Th.…
Read the full entry →χρόνος, “time, a time,” ‘‘a period”: P Petr II 40 (a)!* (iii/B.c.) ὀλίγος yap χρόνος ὑμῖν ἐστιν, P Strass I. γ41 (A.D. 126) τοῦ χρόνου πληρωθέντος οὐκέτι βούλομαι αὐτὰς (sc. ἀρούρας) γεωργεῖν ἀποδεδωκὼς πάντᾳ τὰ ἐκφόρια τῶν ἔμπρίο]σθεν χρόνων, P Lond 12317? (a.p. 144) (-- ΠῚ. p. 109) τοῦ χρόνου τῆς μισθώσεως πεπληροκότος, and P Oxy I. τοι (A.D. 142) xpd(vos) ὁ α(ὐτός), ‘the same date.” For the acc. of duration of time, as in Mk 2:9 αἱ,, cf. P Petr IL. 12 (3)!8 (B.c. 241) οὐ τὸν πλείω χρόνον καταφθαρησόμεθα, ‘we shall no longer be harried,” BGU IV. 1055° (B.C. 30) τὸν μεμερισμένον αὐτῷ χρόνον, a common phrase in Alexandrian contracts : and for the instr. dat. of extension of time, as in Lk 851,39 α΄ (cf. Proleg. p. 75), cf. P Strass I. 2251 (iii/A.D.) οὐδεμίαν παρείσδυσιν ἔχεις, ἡ γὰρ γίυν]ὴ ἐν τῇ νομῇ γέγονεν πολλῷ χρόνῳ, and the…
Read the full entry →χρόνος (chronos) — time.
χρόνος, ὁ,
time, [Refs 8th c.BC+]; τῶν δὲ πεπραγμένων ἀποίητον οὐδ᾽ ἂν χ. δύναιτο θέμεν τέλος P.[Refs 5th c.BC+]; but in Prose, τοῦ χ. τὸν πλεῖστον [Refs 5th c.BC+]; χρόνου πολλοῦ δέονται take a long time, [Refs 5th c.BC+]
__b time in the abstract, ἀμερὴς χ. Timo 76; τριμερής [Refs 4th c.BC+]
2. a definite time, period, δεκέτης, τρίμηνος, [Refs 5th c.BC+]; χ. βίου, ἥβης χ., [Refs 5th c.BC+] with chronological accuracy, [Refs 5th c.BC+]; τοῖς χ. by the dates, [Refs 5th c.BC+]; μετενεγκόντα τοὺς χ. altering the dates, [Refs 5th c.BC+]; χρόνων μῆκος (uncertain, to be read χρόνου) [Refs 6th c.AD+]
2. b date, term of payment due, [Refs]
χρόνος
chronos
of uncertain derivation; a space of time (in general, and thus
properly distinguished from 2540, which designates a fixed or special
occasion; and from 165, which denotes a particular period) or
interval; by extension, an individual opportunity; by implication,
delay:--+ years old, season, space, (X often-)time(-s), (a) while.
see GREEK for 2540
see GREEK for 165
χρόνος, ου, ὁ
n.m.
time, a particular time, season
χρόνος chronos 54x
time, whether in respect of duration or a definite point of its lapse, Mt. 2:7; 25:19 freq.; an epoch, era, marked duration, Acts 1:7; 1 Thess. 5:1
χρόνος χρόνος, ὁ, time, Hom., etc.
a definite time, a while, period, season, δεκέτης, τρίμηνος χρ. Soph.; χρ. βίου, ἥβης Eur.:—pl. periods of time, τοῖς χρόνοις ἀκριβῶς with chronological accuracy, Thuc.; τοῖς χρόνοις by the dates, Isocr.
Special phrases:
acc., χρόνον for a while, Od., etc.; so, πολὺν χρόνον for a long time, id. Od.; τὸν ἀεὶ χρ. for ever, Eur., etc.; ἕνα χρ. at once, once for all, Il.
gen., ὀλίγου χρόνου in a short time, Hdt.; πολλοῦ χρόνου Ar.; πόσου ρ.; for how long? id. Ar.
dat., χρόνῳ in time, at last, Hdt., Trag.; so, χρόνῳ ποτέ Hdt., etc.; also with the Art., τῷ χρόνῳ Ar.
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
53 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 54 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
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις ἔστω Ναομσήσι ἐκ τοῦ
τῆι ἐχομένηι ἡμέραι παραχρῆμα τὰ τοῦ χαλκοῦ τάλαντα ε Β ἡμιόλιον καὶ τοῦ ὑπερπεσόντος χρόνου τόκους διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον. ἔγγυοι ἀλλήλων εἰς ἔκτεισιν τῶν διὰ τοῦ
Ὥρῳ ἐν μηνὶ Παχὼν τοῦ προκειμένου ἔτους· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω παραχρῆμα ἡμιόλιον τὴν ἐσομένην ἐν τῇ ἀγορᾷ τιμήν· ἡ δὲ πρᾶξις ἔστω Ὥρῳ
θέλω (thelō) means to will, wish, or desire. It is a common verb in the New Testament, often expressing intention or resolution, and can appear in various constructions, such as with an infinitive or an accusative. The lexicons note its frequent use compared to similar verbs and highlight its role in expressing personal desire or divine will, but they do not indicate significant disagreements among them.
θέλω (the strengthened form ἐθέλω is found in Hom., and is the more freq. in Attic; v. Rutherford, NPhr., 415 f.),
[in LXX for חפץ ,אבה; c. neg., מאן pi., etc.;]
to will, be willing, wish, desire (more freq. than βούλομαι, q.v., in vernac. and late Gk., also in MGr.; for various views as to its relation to β., v. Thayer, 286; but v. also Bl., §24, s.v.): absol., Ro 9:16, I Co 4:19 12:18, Ja 4:15; τ. θεοῦ θέλοντος, Ac 18:21; c. acc. rei, Mt 20:21, Mk 14:36, Jo 15:7, Ro 7:15, 16, I Co 4:21 7:36,
θέλω (only in this form in the N. T.; in Grk. auth. also ἐθέλω [Veitch 5. v.; Lob. ad Phryn. p. 7; B. 57 (49)]); impf. ἤθελον ; [fut. 3 pers. sing. θελήσει, Rev. xi. 5 WII mrg.]; 1 aor. ἠθέλησα; (derived apparently fr. dey with a fuller aspiration, so that it means prop. to seize with the mind; but Curtius p. 726, ed. 5, regards its root as uncertain [he inclines, however, to the view of Pott, Fick, Vanicek and others, which connects it with a root meaning to hold to]); Sept. for 728 and yan; To WILL, (have in mind,) intend; i. e. 1. to be resolved or determined, to purpose: absol., ὁ θέλων, Ro. ix. 16; τοῦ θεοῦ θέλοντος if God will, Acts xviii. 21; ἐὰν ὁ κύριος θελήσῃ (in Attic ἐὰν θεὸς θέλῃ, ἣν οἱ θεοὶ θέλωσιν [ ef. Lob. u.s.]), 1 Co. iv. 19; Jas. ἵν. 15; καθὼς ἠθέλησε, 1 Co. xii. 18; xv. 38; τί, Ro. vii. 15 sq. 19 sq.; 1 Co. vii. 36; Gal. v.17; with the aorist inf., Mt. xx. 14…
Read the full entry →θέλω. For the form ἐθέλω, which is wanting in the NT as in the LXX, Nageli (p. 57) refers to the magic papyri and to the poetic 7J/de 111. 1064: it is common in the Attic inscrr. up to the end of iv/B.c., but from B.C. 250 θέλω occurs, and eventually takes its place as the regular form in the Kow (cf. Meisterhans G7. p. 178). For the verb denoting a personal wish or desire we may cite P Petr I. ταῦ (a Will) τὰ [ἐμαυτοῦ διοικεῖν ὡς ἐ]γὼ θέλω, P Oxy VIT. τοῦτ" (B.c. 22) od BE ypade ὑπὲρ ὧν ἐὰν θέλῃς (ci Mt 85), 726. III. 531° (ii/A.p.) περὶ ὧν θέλεις δήλωσόν μοι, P Cairo Preis 48° (ii/A.D.) τὸ μὲν πλοῖόν σοι, ὡς ἠθέλησας, σκέψομαι, and the constant epistolary phrase γινώσκειν σε θέλω, as in P Oxy IV. 74377 (B.c. 2) ὥστ᾽ ἂν τοῦτό σε θέλω γεινώσκειν ὅτι ἐγὼ αὐτῴ διαστολὰς δεδώκειν τὸ βαδίσαι εἰς Τακόνα, ‘I wish you therefore to know…
Read the full entry →θέλω (thelō) — to will/desire.
θέλω,
see at {ἐθέλω} and add ὅστις ἂν θέλῃ [Refs]
θέλω
v.
I will, wish, desire
211 occurrences in the New Testament, rendered 89 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 207 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 61 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 δ’ ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρός, οὐδ’ ἕρδειν ἔθ’ ὁμῶς ἔργ’ ἀπάλαμνα θέλει·
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
αὐτός τε ἔρρωσαι καὶ τὰ ἄλλα σοί ἐστιν κατὰ νοῦν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἐγραψέν μοι Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι. νυνὶ μὲν
αὐτός τε ἔρρωσαι καὶ τὰ λοιπά σοι κατὰ γνώμην ἐστίν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἀπέσταλκά σοι κομίζοντα Πολέμωνα χοιρίδιον τριακονθήμερον α καὶ χαλκῶν δραχμὰς
σὺ καὶ οὕς βούλει καὶ τὰ λοιπὰ κατὰ νοῦν ἐστιν, γένοιτʼ ἂν ὡς ἡμεῖς θέλομεν. ἱκανῶς δὲ καὶ αὐτοὶ ἔχομεν, καί σου μνημονεύομεν ἐν παντὶ καιρῶι, ὥσπερ καὶ προσῆκόν
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
381 occurrences in the New Testament, rendered 50 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 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.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
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-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative 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
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
683 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 667 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 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
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.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
435 occurrences in the New Testament, rendered 90 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 428 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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 515 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.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
378 occurrences in the New Testament, rendered 20 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 354 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 335 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 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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
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’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
336 occurrences in the New Testament, rendered 12 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 333 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 297 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.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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.
καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive 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
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐλπίζω (i.e., *elpizō*) means to hope, expect, or look for. It can take various constructions, including accusative and dative cases, and can be used with infinitives to express what one hopes to do. The New Testament frequently employs this term in contexts of faith and trust, particularly in relation to God and salvation.
ἐλπίζω
[in LXX chiefly for בָּטַח, also for חָסָה, יָחַל pi., hi., etc. ;]
to look for, expect, hope (for): c. acc rei, Ro 8:24, 25, I Co 13:7, He 11:1; c. dat. rei (τ. τύχῃ, Thuc., iii, 97, 2), Mt 12:21; seq. καθώς, II Co 8:5; c. inf., Lk 6:34 23:8, Ac 26:7, Ro 15:24, I Co 16:7, II Co 5:11, Phl 2:19, 23, Read the full entry →
ἐλπίζω; impf. ἤλπιζον; Attic fut. ἐλπιῶ (Mt. xii. 21, and often in Sept. [(whence in Ro. xy. 12); ef. B. 37 (32); W.§13,1¢.]; the com. form ἐλπίσω does not occur in bibl. Grk.); 1 aor. ἤλπισα; pf. ἤλπικα ; [pres. pass. ἐλπίζομαι] ; (ἐλπίς, 4- v-); Sept. for M3 to trust; Mon to flee for refuge ; Sm to wait, to hope; to hope (in a religious sense, to wait for salvation with joy and full of confidence): τί, Ro. viii. 24 sq.; 1 Co. xiii. 7; (τὰ) ἐλπιζόμενα, things hoped for, Heb. xi. 1 [but WH mrg. connect ἐλπ. with the foll. tpayp.]; once with dat. of the obj. on which the hope rests, hopefully to trust in: τῷ ὀνόματι αὐτοῦ (as in prof. auth. once τῇ τύχῃ, Thue. 3, 97, 2), Mt. xii. 21 GLTTr WH [cf. B. 176 (153)]; καθώς, 2 Co. viii. δ. foll. by an inf. relating to the subject of the verb ἐλπίζω [cf. W. 331 (311); B. 259 (223)]: Lk. vi. 34; xxiii. 8; Acts xxvi.7; Ro. xv. 24; 1 Co. xvi. 7…
Read the full entry →ἐλπίζω. In ἃ soldier’s letter to his father the writer announces— ἐλπίζω ταχὺ προκόσαι (/. προκόψαι) τῶν θε[ῶ]ν θελόντων, ΚΤ hope to be quickly promoted, if the gods will’’ (BGU II. 42317 (ii/A.D.) = Selections, p. 91). Nero is described as ὃ δὲ τῆς οἰκουμένης καὶ προσδοκηθεὶς καὶ ἐλπισθείς in P Oxy VII. 10218 (A.D. 54): cf. Sy 3645 (A.D. 37) ἐπεὶ ἡ κατ᾽ εὐχὴν πᾶσιν ἀνθρώποις ἐλπισθεῖσα Γαΐου Καίσαρος Teppaνικοῦ Σεβαστοῦ ἡγεμονία κατήνγελται, οὐδὲν δὲ μέτρον χαρᾶς εὕρηκ(ε)ν ὁ κόσμος κτλ. When in P Ryl II. 2435 (ii/A.D.) two women write to their steward ἐλπίζοντες σὺν θεῷ τὸ πεδείον σπαρῆναι, the use of θεός alone does not, as the editors note, imply that the writer was a Christian (cf. Archiv i. p. 436), but P Iand 11? (iii/A.p.) ἐλπίδω yap εἰς θεὸν ὅτι παρακληθῆναι [βούλεται ὁ κύριός] pov ὁ ᾿Ε[πίμα]χος seems to point to Christian (or Jewish) authorship, cf. 1 Pet 3° and see the…
Read the full entry →ἐλπίζω (elpizō) — to hope/expect.
ἐλπίζω,
Attic dialect future -ῐῶ[LXX+NT+4th c.BC+]: aorist ἤλπισα [Refs 5th c.BC+]: perfect ἤλπικα [NT+3rd c.BC+]: pluperfect ἠλπίκειν [Refs 1st c.AD+]:—middle, [Refs 1st c.BC+]:—passive, aorist ἠλπίσθην [Refs 5th c.BC+]: perfect ἤλπισμαι [Refs 5th c.BC+], hope for, or rather (in earlier writers) look for, expect:—Constr.: with accusative, [Refs 5th c.BC+]: frequently with a dependent clause in infinitive, hope to do, or hope or expect that..; with future infinitive, ἐ. μιν ἀποθανέεσθαι [Refs 5th c.BC+]; ἐ. τὴν Εὐρώπην δουλώσεσθαι (variant{-ασθαι}) [Refs]: with aorist infinitive, ἐ. ποτὲ δεῖξαι [Refs 5th c.BC+]; the infinitive may be omitted, ἔκλυον ἃν.. οὐδ᾽ ἂν ἤλπισ᾽ αὐδάν (i.e. κλύειν) [Refs 5th c.BC+]; also ἐ. ὅπως.., with future, [Refs 5th c.BC+]:—passive, τὸ μηδαμὰ ἐλπισθὲν ἥξειν [Refs 1st…
Read the full entry →ἐλπίζω
elpizo
from 1680; to expect or confide:--(have, thing) hope(-d) (for), trust.
see GREEK for 1680
ἐλπίζω
v.
I hope, hope for, expect
ἐλπίζω ἔλπω to hope for, look for, expect, τι Aesch., etc.: c. inf. fut. or aor. to hope or expect that, Hdt., attic
of evils, to look for, fear, Soph., etc.
with inf. pres. it means little more than to think, deem, suppose, believe that, Hdt., attic
c. dat. to hope in . . , τῆι τύχηι Thuc.; εἴς τινα, ἐπί τινα NTest.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
31 occurrences in the New Testament, rendered 18 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 31 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 36 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’ οὐ μόνον ἐπὶ προγεγενημένοις ἤδη τοῖς ἄλλοις ἀγαθοῖς καὶ παροῦσι χαίρομεν, ἀλλὰ καὶ ἐπὶ μέλλουσι καὶ προσδοκωμένοις, οἷον ὅτε ἐλπίζομεν πλουτήσειν ἢ ἄρξειν ἢ ἐπαινεθήσεσθαι ἢ νόσων ἀπαλλαγὴν εὑρήσεσθαι ἢ εὐτονίας καὶ ῥώμης κοινωνήσειν ἢ…
ἀπῄει μὲν οὖν ὁ βασιλεὺς ἐλπίζων Ἰάκωβον παρέξειν τὸν γάμον, Ἰάκωβος δὲ τοῖς παισὶ δηλώσας τήν τε φθορὰν τῆς ἀδελφῆς καὶ τοῦ Ἐμμώρου τὴν δέησιν ἠξίου βουλεύεσθαι τί δεῖ ποιεῖν.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
σου τῆς φιλίας, καί, ὑπὲρ ὧν ἐνετείλου μοι διὰ τῆς προτέρας ἐπιστολῆς, εὑρήσεις γεγονότα. ἐλπίζω δέ, ὅτι παραγενόμενος εὑρήσεις πλείονα γεγονότα. Πρίμῳ δὲ καὶ Τυχαρίῳ εὐχαριστῶ μεγάλως· ταῖς γὰρ
και … … εν ἐρωτῶ … … οὐδέποτε ἠρνησάμην … …εται γὰρ ἐλπίζω πάλιν ι … … μου ἐλθεῖν· ἂν μὲν λέγει … … εἰ δ’ ἄρα
μόνον ἐπειδὴ πρὸς ὀψώνιον … … υ. τὸ οὖν παρεχόμενον ἀξιῶ … … · ἐλπίζω γὰρ τοῦ κυρίου Σαράπιδος θέλοντος προκόψαι καὶ ἀποδώσω … τας. πέμψω δέ σοι διὰ
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-ASN — Indefinite pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
X-ASN Part of Speech: indefinite pronoun Case: Accusative Number: Singular Gender: Neuter
542 occurrences in the New Testament, rendered 35 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 530 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 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.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
σημεῖον (i.e., *semeion*) is a neuter noun meaning a sign, mark, or token. It encompasses various uses, including distinguishing features, omens, and miraculous signs, particularly in the context of divine authority. The New Testament frequently employs it to refer to miracles and wonders (e.g., Mt 12:38, 24:30). Notably, some lexicons suggest differing nuances regarding its use in relation to signs of divine intervention versus ordinary indications.
παράδοξον, θαυμάσιον. THESE words have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of his flesh; thus σημεῖον, John ii. 11; Acts ii. 19; τέρας, Acts ii. 22; John iv. 48; δύναμις, Mark vi. 2 ; Acts ii. 22; μεγαλεῖον, Luke i. 49; ἔνδοξον, Luke xiii. 17; παράδοξον, Luke v. 26; θαυμάσιον, Matt. xxi. 15 ; while the first three and the most usual are in like manner employed of the same supernatural works wrought in the power of Christ by his Apostles (2 Cor. xii. 12); and of the lying miracles of Antichrist no less (2 Thess. ii. 9). They will be found, on closer examination, not so much to represent different kinds of miracles, as miracles contemplated under different aspects and from different points of view. Tépas and σημεῖον are often linked together in the N. T. (John iv. 48; Acts ii. 22; iv. 30; 2 Cor. xii. 12); and times…
Read the full entry →σημεῖον, -ου, τό
[in LXX chiefly for אוֹת ;]
a sign, mark, token;
of that which distinguishes a person or thing from others: Mt 26:48, Lk 2:12, II Th 3:17 (cf. Deiss., LAE, 1532); seq. gen. epexeg., Ro 4:11; c. gen. obj., Mt 24:8, 30, II Co 12:12; c. gen. subj., Mt 16:3;
σημεῖον, -ov, τό, (σημαίνω [or σῆμα), ir. Aeschyl. and Hdt. down, Hebr. nix, @ sign, mark, token; aM uniy. that by which a pers. or a thing is distinguished from others and known: Mt. xxvi. 48; Lk. ii.12; 2 Th. iii. 17; σημεῖον περιτομῆς (explanatory gen. [ef. B. § 123, 4]), equiv. to σημεῖον, 6 ἐστι περιτομή, circumcision which should be a sign of the covenant formed with God, Ro. iv. 11; τὰ σημεῖα τοῦ ἀποστόλου, the tokens by which one is proved to be an apostle, 2 Co. xii. 12; a sign by which anything future is pre-announced, Mk. xiii. 4; Lk. xxi. 73 TO σημ. τῆς σῆς παρουσίας, gen. of the obj., Mt. xxiv. 35 Tov υἱοῦ Tov ἀνθρώπου, the sign which indicates that the Messiah will shortly, or forthwith, come from heaven in visible manifestation, ibid. 30; with a gen. of the subj. τὰ σημεῖα τῶν καιρῶν, i.e. the indications of future events which of καιροί furnish, what of καιροί portend…
Read the full entry →σημεῖον (ii/B.c.) (= Witkowski®, p. 111) περὶ μὲν [ο]Ἱῦν τῶν ἄλλων [οὔ σοι γέγραφα, Μ΄. . .o]s γάρ σοι σημα[ν]εῖ ἕκαστα, 20. IV. 12069 (B.c. 28) οὔπωι σεσήμαγκε τί ἐκβέβη[κ]ε, and τὸ. 10784 (A.D. 39) (= Chest. L. p. 83) οὐ καλῶς δὲ ἐπόησας ἐκπορευομένων πολλῶν φίλων μὴ σημᾶναί por μηδὲ ἕν. For the two forms σημᾶναι and σημῆναι, see Mayser Gr. i. p- 360, Psaltes Gr. p. 223. The pass. is seen in such passages as P Rein 71" (B.C. 141?) ἐν τῶν σημανθέντι χρόνωι, ‘ within the stipulated time,’ P Amh II. 318 (8.6. 112) σημανθέντος, ‘it having been reported,” P Oxy 11. 2831 (A.D. 45) τὸν σημαινόμένον δοῦλον, ‘the above-mentioned slave,” P Tebt II. 2782 (nursery acrostic—early i/A.D.) onpe(= at)veral μοι, τηρῖ ple] γάρ, “he is indicated to me, for he watches me (Ὁ) ᾿᾿ (Edd.), P Oxy I. 768 (A.D. 179) ὃ σημαινόμενός μου πατήρ, ‘‘my above-mentioned father,’’ 74. 79* (notice of death—A.p. 181-192)…
Read the full entry →σημεῖον (sēmeion) — sign.
σημεῖον, τό,
Ionic dialect σημήϊον, Doric dialect σᾱμήϊον [Refs 4th c.BC+], σᾱμεῖον [Refs 2nd c.BC+], σᾱμᾶον [Refs] —= σῆμα in all senses, and more common in Prose, but never in [Refs 8th c.BC+]: mark by which a thing is known, [Refs 5th c.BC+]; sign of the future, τυραννίδος σ. [Refs 5th c.BC+]; trace, track, σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν.. ἐξεφαίνετο [Refs 5th c.BC+]; of a cork on a buoy, [Refs 2nd c.AD+]
__b Doric dialect, tomb, [Refs 4th c.BC+]
2. sign from the gods, omen, [Refs 5th c.BC+]; wonder, portent, [LXX+2nd c.BC+]; especially of the constellations, regarded as signs, δύεται σημεῖα [Refs 5th c.BC+]
σημεῖον
semeion
neuter of a presumed derivative of the base of 4591; an indication,
especially ceremonially or supernaturally:--miracle, sign, token,
wonder.
see GREEK for 4591
σημεῖον, ου, τό
n.n.
a sign, miracle, indication
σημεῖον sēmeion 77x
a sign, a mark, token, by which anything is known or distinguished, Mt. 16:3; 24:3; 2 Thess. 3:17; a token, pledge, assurance, Lk. 2:12; a proof, evidence, convincing token, Mt. 12:38; 16:1; Jn. 2:18; in NT a sign, wonder, remarkable event, wonderful appearance, extraordinary phenomenon, 1 Cor. 14:22; Rev. 12:1, 3; 15:1; a portent, prodigy, Mt. 24:30; Acts 2:19; a wonderful…
Read the full entry →σημεῖον σημεῖον, ου, τό, σῆμα a sign, a mark, token, Hdt., attic
a sign from the gods, an omen, Soph., Plat.: esp. of the constellations, Eur.
a sign or signal to do a thing made by flags, Hdt.; αἴρειν, κατασπᾶν τὸ ς. to make or take down the signal for battle, Thuc.; τὰ σημεῖα ἤρθη the signals agreed upon were made, id. Thuc.
an ensign or flag, on the admiral's ship, Hdt.; on the general's tent, Xen.:—then, generally, a standard, ensign, Eur.: hence, a boundary, limit, Dem.
a device upon a shield, Hdt., Eur.; upon ships, a figure-head, Ar.
a signal, watchword, Thuc.
in reasoning, a sign or proof, Ar., Thuc., etc.:— σημεῖον δέ: or σημεῖον γάρ: (to introduce an argument) this is a proof of it, Dem., etc.
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
sin ('oth "a sign" "mark" mopheth, "wonder"' semeion, "a sign," "signal," "mark"): A mark by which persons or things are distinguished and made known. In Scripture used generally of an address to the senses to attest the existence of supersensible and therefore divine power. Thus the plagues of Egypt were "signs" of divine displeasure against the Egyptians (Ex 4:8 ff; Jos 24:17, and often); and the miracles of Jesus were "signs" to attest His unique relationship with God (Mt 12:38; Joh 2:18; Ac 2:22). Naturally, therefore, both in the Old Testament and the New Testament, "signs" are assimilated to the miraculous, and…
A token, pledge, or proof, Ge 9:12,13 17:11 Ex 3:12 Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9 Mr 8:11. The "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25 Jer 10:2. See SHIP.
→ A miracle to confirm faith Mt 12:38; 16:4; 24:3,30; Mr 8:11,12; 13:4; Joh 2:11; 3:2; 4:48
→ Asked for by, and given to
Abraham Ge 15:8-17
Moses Ex 4:1-9
Gideon Jud 6:17,36-40
Hezekiah 2Ki 20:8
Zacharias Lu 1:18
→ Given to Jeroboam 1Ki 13:3-5
→ A token of coming events Mt 16:3,4; 24:3
→ See MIRACLES
77 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 77 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 72 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.
κατὰ μὲν γὰρ τὸ ἓν τάττεται τὸ λεγόμενον ἐν γεωμετρίᾳ σημεῖον, κατὰ δὲ τὰ δύο γραμμή, διότι ῥύσει μὲν ἑνὸς δυάς, ῥύσει δὲ σημείου συνίσταται γραμμή·
καὶ σημεῖον ἐπιβαλών, ᾧ γνώριμος ἂν εἴη, προσέταξεν ἀπιέναι.
ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς: προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.
τῷ κομίζοντί σοι τοῦτο τὸ ὄστρακον, ἄχρι οὗ ἀνακάμψῃ ἀπὸ Βερενίκης καὶ ἀπολάβῃς αὐτόν. σημεῖον ὅτι ἥκεις καλῶν με καὶ τὸν γαμβρὸν καὶ λέγω σοι ὅτι ὀφθαλμιᾷ. μὴ οὖν
Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς … . μετὰ τὴν ἀνάγνωσιν Ἀγαθοκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν οἱ παῖδες … ἱερογραμματέως εἰπόντος … ξα μὲν οὐλὰς τοῦ δ … τὸν
Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς … . μετὰ τὴν ἀνάγνωσιν Ἀγαθοκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν οἱ παῖδες ἐπὶ τοῦ σώματος … δ … Ἀμούνιος ἱερογραμματέως εἰπόντος αὐτοὺς εἶναι
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
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
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
381 occurrences in the New Testament, rendered 50 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 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.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word ὑπό (hupo) is a preposition meaning 'under' and can take the genitive, dative, or accusative case. Its primary uses include indicating physical position, agency, and subjection, as seen in various New Testament passages like Matthew 1:22 and Romans 6:14. The word can express both literal and metaphorical meanings, such as being under someone's influence or authority.
ὑπό (before smooth breathing ὑπ’, Mt 8:9b, Lk 7:8b; before rough breathing ὑφ’, Ro 3:9; on the neglect of elision in Mt, Lk, ll. c.a, Ga 3:22, v. WH, App., 146; Tdf., Pr., iv),
prep. c. gen., dat. (not in NT), acc.
C. gen., primarily of place, under, hence, metaph., of the efficient cause, by: after passive verbs, c. gen. pers., Mt 1:22, Mk 1:5, Lk 2:18, Jo 14:21, Ac 4:11, I Co 1:11, Read the full entry →
ὑπό (i. 6. Lat. sub [Curtius § 393]), prep., under, in prof. auth. used with the gen. dat. and ace., but in the N. T. with the gen. and ace. only. [On the use and the omission of elision with it before words beginning with a vowel, see WH. App. p. 146°; Tdf. Proleg. p. iv. (addenda et emendanda).] I. with the Genitive (cf. W. 364 (342), 368 sq. (346) ; B. § 147, 29), it is used 1. prop. in a local sense, of situation or position under something higher, as ὑπὸ χθονός, often fr. Hom. down; ὁ ἐπὶ γῆς καὶ ὑπὸ γῆς χουσός, Plat. lege. 5 p. 728 a.; hence 2. metaph. of the efficient cause, as that under the power of which an event is conceived of as being; here the Lat. uses a or ab, and the Eng. by; thus a. after passive verbs,—with the gen. of a person: Mt. i. 22; ii. 15sq-; Mk.i.5; 11. 8; [viii. 31 LT Tr WH]; Lk.ii.18; [vi. 18 Ree.]; Jn.x. 14 RG; xiv. 21; Acts iv.11; xv. 4; [xxii. 30 LT Tr…
Read the full entry →ὑπό (hupo) — by/under: by.
ὑπό [ῠ],
preposition with genitive, dative, and accusative: Aeolic dialect ὐπά [Refs 7th c.BC+]; Boeotian dialect ὑπά Ἀρχ.Δελτ. [Refs 5th c.BC+]; Ionic dialect ηυπύ only in [Refs 5th c.BC+] ὁπύ [Refs 4th c.BC+]; in Epic dialect ὑπαί (also [Refs 5th c.BC+]: this is found in [Refs 8th c.BC+] only six times as a well-attested reading (ὑ. πόδα [Refs 8th c.BC+]; elsewhere (before λ ν ρ ϝ) it is weakly attested as see l. for ὑπὸ (?~X ¯), e.g. ποσσὶ δ᾽ ὑπὸ (variant{ὑπαὶ}) λιπαροῖσι [Refs 8th c.BC+]; but ὑπαὶ νεφέων is given by most codices in [Refs 8th c.BC+]; it is not frequently in Trag. Poets, [Refs 5th c.BC+] (ὕπο) cf. Sanskrit úpa 'towards, near to, etc.', Gothic uf 'under'.)
__A WITH GENITIVE,
ὑπό
hupo
a primary preposition; under, i.e. (with the genitive case) of place
(beneath), or with verbs (the agency or means, through); (with the
accusative case) of place (whither (underneath) or where (below) or
time (when (at)):--among, by, from, in, of, under, with. In the
comparative, it retains the same general applications, especially of
inferior position or condition, and specially, covertly or moderately.
ὑπό
Prep.
by, under, about
ὑπό hypo 220x
(1) gen., under; hence, used to express influence, causation, agency; by, Mt. 1:22 freq.; by the agency of, at the hands of, 2 Cor. 11:24; Heb. 12:3. (2) acc., under, with the idea of motion associated, Mt. 5:15; under, Jn. 1:49; 1 Cor. 10:1; under subjection to, Rom. 6:14; 1 Tim. 6:1; of time, at, about, Acts 5:21
ὑπό epic ὑπαί before δ, π from under, by, c. gen. under, c. dat., towards c. acc.
Lat. sub, prep. with gen., dat. and acc.
WITH GEN.,
of Place, from under, ῥέει κρήνη ὑπὸ σπείους Od.: of rescuing from under another's power, after the Verbs ἐρύεσθαι, ἁρπάζειν, Il.; ἵππους λῦσαν ὑπὸ ζυγοῦ they loosed the horses from under the yoke, Hom.
under, beneath, μοχλὸν ὑπὸ σποδοῦ ἤλασα thrust the bar in under the embers, Od.; ὑπὸ στέρνοιο τυχήσας having hit him under the breast, Il.; ὑπὸ χθονός Hom., etc.
of the Agent, with pass. Verbs, by, Lat. a or ab, ὑπό τινος δαμῆναι Il.; ὑφ᾽ ἑαυτοῦ by one's own action, i.e. of oneself, Thuc.; so also, with neut. verbs, φεύγειν ὑπό τινος, i. e. to flee before him, Il.; ἔπαινον ἔχειν ὑπό τινος…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
227 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 219 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 174 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἄρδεται δʼ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται.
ἔτι δὲ καὶ τοῦτο, ἀδελφοί μου: εἰ ὁ κύριος ὑπέμεινεν παθεῖν περὶ τῆς ψυχῆς ἡμῶν, ὢν παντὸς τοῦ κόσμου κύριος ᾧ εἶπεν ὁ θεὸς ἀπὸ καταβολῆς κόσμου: Ποιήσωμεν ἄνθρωπον κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμετέραν: πῶς οὖν ὑπέμεινεν ὑπὸ χειρὸς ἀνθρώπων παθεῖν;
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ
ἑαυτῆς οἰκείου Θοτσύτου Ἐριενούπιος ὡς ἐτῶν μ μέσος ὑποκόκκινος ἀπὸ τῆς ἐωνημένης παρʼ αὐτῆς ὑπὸ Πετεαρσεμθέως τοῦ Πανοβχούνιος τετάρτης μερίδος ἀμπελῶνος συνφύτου καὶ τῶν φυομένων δένδρων καὶ πέμπτον μερίδος
Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν νε καὶ οἱ τούτου υἱοὶ ἀπὸ τῆς πεπραμένης αὐτοῖς ὑπὸ Πετεαρσεμθεία Πανοβχούνιος γῆς σιτοφόρου ἐν τῷ περὶ Παθύρειν πεδίωι ἄρουρης μιᾶς , ἧς γείτονες
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive 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
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-PNP-ASN — Verb · present · no voice stated · participle · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
V-PNP-ASN Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Accusative Number: Singular Gender: Neuter
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω