Luke 24:42 — Word Study
N1904οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίου.
BSA<the>ho Andde they gaveepididōmi▸ to Himautos [a portion] of a fishichthus broiledoptos△ [cooked] partmeros andkai fromapo honeycombmelissios△ tablet.kērion△
| Greek | English | Parsing |
|---|---|---|
| οἱ | <the> | Article, nominative, plural |
| δὲ | And | Conjunction |
| ἐπέδωκαν | they gave | Verb, aorist, active |
| αὐτῷ | to Him | Personal pronoun, dative, singular |
| ἰχθύος | of a fish | Noun, genitive, singular |
| ὀπτοῦ | broiled | Adjective, genitive, singular |
| μέρος | part | Noun, accusative, singular |
| καὶ | and | Conjunction |
| ἀπὸ | from | Preposition |
| μελισσίου | honeycomb | Adjective, genitive, singular |
| κηρίου. | tablet. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they gave Him a piece of broiled fish, |
| KJV | And they gave him a piece of a broiled fish, and of an honeycomb. |
| ASV | And they gave him a piece of a broiled fish. |
| YLT | and they gave to him part of a broiled fish, and of an honeycomb, |
| WEB | They gave him a piece of a broiled fish and some honeycomb. |
| BBE | And they gave him a bit of cooked fish. |
Where they part company is ὀπτοῦ — see How Translations Differ.
The structure consists of a main clause followed by an object phrase and an indirect object, clearly showing the action of giving.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbἐπιδίδωμι
The sentence as the grammar sees it Open the tree ›
3 of 11 occur nowhere else in the New Testament — words chosen on purpose.
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 24:42
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Resurrection Appearancegenerated
Luke 24:42 describes a significant moment after Jesus' resurrection when He appears to His disciples. They are initially in disbelief, but Jesus reassures them of His physical presence by asking for food. This act of eating not only affirms His resurrection but also emphasizes His humanity. The context shows the disciples' joy and amazement as they witness the reality of the risen Christ, reflecting the fulfillment of His promises.
Cross References
The Key Word — ὀπτός, optosgenerated
The word ὀπτός refers to something that has been cooked, specifically broiled or roasted. It is derived from a verb related to cooking methods and emphasizes the manner in which the fish was prepared.
This adjective is used here to describe the fish that Jesus ate, highlighting the physical and tangible nature of His resurrected body. The act of eating broiled fish serves to demonstrate that He is not a mere spirit but has truly risen in a physical form.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'So they gave Him a piece of broiled fish,' which is similar to the KJV and ASV that also include 'broiled fish.'
However, the WEB adds 'and some honeycomb,' while the BBE uses 'a bit of cooked fish.' This shows a difference in how the translations handle the description of the fish and the inclusion of additional food.
Sentence Structuregenerated
The verse consists of one main clause with the finite verb ἐπέδωκαν, they gave, and two noun phrases: the indirect object αὐτῷ, to Him, and the object phrase μέρος ὀπτοῦ ἰχθύος, part of a broiled fish.
The structure is straightforward, with the subject οἱ (they) performing the action of giving, indicating a clear transfer of something physical to Jesus.
Septuagint Backgroundgenerated
ἰχθύς — fish — appears in the Septuagint and is used to translate the Hebrew word דָּגָה, which also means fish. This connection emphasizes the continuity of food imagery in both Testaments.
The term ὀπτός does not have a direct equivalent in the Septuagint but relates to various cooking methods mentioned in the Old Testament, indicating the cultural significance of food preparation.
In plain words — the whole versegenerated
Luke 24:42 tells us that after His resurrection, Jesus asked His disciples for something to eat, and they gave Him a piece of broiled fish. This moment shows that Jesus was truly alive and present with them, affirming His physical resurrection.
Frequently Asked Questionsgenerated
Jesus asked for food to demonstrate that He was physically present and not just a spirit, affirming the reality of His resurrection.
The broiled fish signifies the tangible, physical nature of Jesus' resurrected body, highlighting that He truly rose from the dead.
The disciples were amazed and filled with joy, as this act confirmed their belief in His resurrection.
This passage teaches us that Jesus' resurrection was a physical event, affirming His identity as the risen Lord who eats and interacts with His followers.
Reflection Questionsgenerated
- What does Jesus' request for food tell us about His resurrection?
- How can we understand the importance of physical presence in our relationships?
- In what ways do we see evidence of Jesus' humanity in the resurrection accounts?
- How does this moment encourage our faith in the reality of the resurrection?
The early church on this verse — how the Fathers read it
Early church writers reflect on the significance of Jesus eating after His resurrection, emphasizing the reality of His physical presence.
Yes, and besides the figure, there is contumely with ready lip, and dishonour, and infamy, and the ferocity involved in the cruel things which then disfigured and lacerated the temples of the Lord, that you may now be crowned with laurel,Early Church Fathers on Luke 24 →
In the midst of these things, both yesterday's reading of the holy Gospel and today's admonishes us that we ought to carefully consider why our Lord and Redeemer is recorded to have eaten roasted fish after his resurrection.Early Church Fathers on Luke 24 →
Then they offered him a piece of broiled fish, and a honeycomb. And when he had eaten before them, he took the remains and gave them to them.Early Church Fathers on Luke 24 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Luke 24:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they gave him a piece of a broiled fish,.... Which was left by them at supper, of which they had been eating; for being fishermen, most of them, this was agreeable food to them: and of an
Read John Gill on Luke 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they gave him a piece of a broiled fish, and of an honeycomb. And they gave him a piece of a broiled fish, and of an honey-comb - common, frugal fare, anciently.
Read Robert Jamieson on Luke 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments42 And they gave him a piece of a broiled fish, and of an honeycomb. Ver. 42. Broiled fish] Left of last night’ s supper, prandium quasi perendium.
Read John Trapp on Luke 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(42) A piece of a broiled fish, and of an honeycomb.—The fact is interesting as pointing to the common food of the disciples. Fish—as in the miracles of the Five Thousand and the Four, and, we may add, in the narrative of Joh 21:9—seems to have been the staple article of diet. Honey—as in the proverbial speech which described Canaan as a land flowing with milk and honey (Exodus 3:8; Exodus 3:17; Deuteronomy 26:9; Deuteronomy 26:15; Jeremiah 11:5, et al.), as in the histories of Samson (Judges 14:8) and Jonathan (1 Samuel 14:27) and John the Baptist (Matthew 3:4)—was common enough to enter into the diet of the poor. Even in a time of scarcity, when the corn and the olive crops failed, or…
Read Charles John Ellicott on Luke 24 →CambridgeThe Cambridge Bible for Schools and Colleges42. a piece of a broiled fish] A meal of fish at Jerusalem might surprise us, if we did not learn from the Talmud that it was regularly supplied from the inexhaustible stores of the Lake of Gennesareth (Life of Christ, i. 142).and of a honeycomb] Omitted in à, A, B, D, L, &c.
Read Cambridge on Luke 24 →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
So they gave Him a piece of broiled fish,
They gave him a piece of a broiled fish and some honeycomb.
So they gave Him a piece of broiled fish and some honeycomb,
So they gave him a piece of broiled fish,
Tyndale line
And they gave him a piece of a broiled fish, and of an honeycomb.
And they gave him a piece of a broiled fish.
And they gave him a piece of a broiled fish.
And they gave him a piece of a broiled fish, and a honey-comb.
And they gaue him a piece of a broyled fish, and of an honie combe,
Strictly literal
And they gave him part of a broiled fish and of a honeycomb;
and they gave to him part of a broiled fish, and of an honeycomb,
And they gave to Him part of a broiled fish, and of a honeycomb,
They gave him a piece of a broiled fish,
From the Latin
And they offered him a piece of a broiled fish, and a honeycomb.
Simplified
They gave him a piece of cooked fish,
And they gave him a bit of cooked fish.
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.
At illi obtulerunt ei partem piscis assi et favum mellis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܢܘܢ ܕܝܢ ܝܗܒܘ ܠܗ ܡܢܬܐ ܡܢ ܢܘܢܐ ܕܛܘܝܐ ܘܡܢ ܟܟܪܝܬܐ ܕܕܒܫܐ
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.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος — — — —
The standard critical text of the New Testament.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος — — — —
The previous edition, still widely cited.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος — — — —
The Society of Biblical Literature edition, freely licensed.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος — — — —
The edition that turned scholarship toward the earliest manuscripts.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίου.
An independent critical text built from the oldest witnesses then known.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος — — — —
A recent critical edition following documentary evidence closely.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίου.
The reading of the majority of surviving manuscripts.
οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίου.
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 |
|---|---|---|
| καὶ and | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
| ἀπὸ from | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
| μελισσίου honeycomb | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
| κηρίου. tablet. | Treg, TR, Byz | NA28, NA27, SBL, WH, 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 24:42
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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural 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.
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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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἐπιδίδωμι (i.e., *epididōmi*) is built from the prefix ἐπι- and the root δίδωμι. It generally means to give over or deliver, and can also imply giving in or contributing. In the New Testament, it appears in contexts such as handing something to someone (e.g., Matthew 7:9, Luke 11:11). The entries do not present significant disagreement.
ἐπι-δίδωμι : 3 pers. sing. impf. ἐπεδίδου ; fut. ἐπιδώσω ; 1 aor. ἐπέδωκα; 2 aor. ptep. plur. ἐπιδόντες ; 1 aor. pass. ἐπεδόθην ; [fr. Hom. down]; to give over; 1. to hand, give by handing: τινί τι, Mt. vii. 9 sq.; Lk. xi. 11 sq. ; xxiv. 30,42; Jn. xiii. 26 [RGL]; Acts xv. 30; pass. LK. iv. 17. 2. to give over, i.e. give up to the power or
ἐπιδίδωμι is the ordinary formula for sending in a report to a magistrate or official body, e.g. P Oxy 11. 255}5 (a.p. 48) (= Selections, p. 47) ὀμνύω... εἶ μὴν [ἐ]ξ [ὑ]γιοῦς καὶ ἐπ᾽ ἀληθείας ἐπιδεδωκέναι τὴν π]ροκειμένην [γρα]φὴν τῶν παρ᾽ ἐμοὶ [ο]Ἱϊκούν[των, “1 swear that assuredly the preceding document makes a sound and true return of those living with me’’—-a census-return; P Fay 2811 (a.p. 150-1) (= Se/ections, p. 82) διὸ ἐπιδίδωμ[ι] τὸ τῆς ἐπιγενήσεως ὑπόμνημα -a notice of birth; P Oxy I. 791° (A.p. 181-92) (=Se/ectzons, p- 89) διὸ ἐπιδίδωμι [τὸ] βιβλείδιον ἀξιῶν ταγῆναι αὐτὸν ἐν τῇ τῶν τετελευτηκότων τάξει--α notice of death; BGU I. 28738 (A.D. 250) (= Selections, p. 116) Αὐρήλ(ιος) [At]oyévns ἐπιδ[έί(δωκα --ἃ certificate of pagan sacrifice. Cf. also P Oxy III. 487° (A.p. 156) Σερῆνος ἐπέδ]ωκέ με εἰς ἐπιτροamv ἀφηλίκ[ω]ν v[t]ov, ‘‘Serenus appointed me guardian of (two) minors.””…
Read the full entry →ἐπιδίδωμι (epididōmi) — to give/deliver.
ἐπιδίδωμι,
give besides, [Refs 8th c.BC+]
__b. of a physician, administer, [Refs 1st c.AD+]; give afterwards, τροφὴν [Refs 1st c.AD+].
2. give in dowry, ὅσσ᾽ [Refs 8th c.BC+]
2. b. especially contribute as a `benevolence', for the purpose of supplying state necessities, opposed to εἰσφέρειν (which was compulsory), [Refs 4th c.BC+] (Delph., 3rd c.BC); but also,
2. c. offer money as a bribe or consideration, [Refs 5th c.BC+]
3. give freely, bestow, [Refs 6th c.BC+]; τὸν [Refs 1st c.BC+]
4. ἐπιδιδόναι ἑαυτόν give oneself up, devote oneself, τινί to one, [Refs 5th c.BC+] (Olbia, [Refs 3rd c.BC+]: absolutely, ἐπιδόντες ἐφερόμεθα ran before the wind, [NT]
ἐπιδίδωμι
epididomi
from 1909 and 1325; to give over (by hand or surrender):--deliver
unto, give, let (+ (her drive)), offer.
see GREEK for 1909
see GREEK for 1325
ἐπιδίδωμι
v.
I hand in, give up, give way
ἐπιδίδωμι epididōmi 9x
to give in addition; also, to give to, deliver to, give into one’s hands, Mt. 7:9, 10; Lk. 4:17; 11:11f.; 24:30, 42; Acts 15:30; intrans. probably a nautical term, to commit a ship to the wind, let her drive, Acts 27:15*
ἐπιδίδωμι fut. -δώσω to give besides, τί τινι Il., Hdt., attic
to give in dowry, Il., Xen.
to give freely, Thuc., Ar.:—esp. to contribute as a "benevolence, " for state necessities, opp. to εἰσφέρειν (which was compulsory), Xen., Dem.; cf. ἐπίδοσις.
Mid. to take as witness, θεοὺς ἐπιδώμεθα Il.; (others take it to be ἐπ-ιδώμεθα let us look to the gods).
intr. to increase, advance, ἐς ὕψος Hdt.; ἐπὶ τὸ μεῖζον Thuc., etc.; absol. to grow, wax, advance, improve, id. Thuc.
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
10 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 9 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
οὐδεμίαν, ὦ γενναῖοι, φρουρὰν ἄρχοντος ὁ νομοθέτης ὑποτέμνεται οὐδὲ τὸ συλλεχθὲν αὐτῷ στράτευμα ἀκρωτηριάζει τῆς δυνάμεως τὸ ἀνυσιμώτερον, τὴν ἱππικὴν δύναμιν, ἀποκόπτων, ἀλλ’ ὡς οἷόν τε πειρᾶται συναύξειν, ἵν’ εἴς τε ἰσχὺν καὶ πλῆθος ἐπιδόντες οἱ…
καὶ οἱ μὲν αὐτοί τε τὸν κίνδυνον οὕτως ἐκφυγόντες καὶ προσέτι τοὺς ἐχθροὺς ἐπιδόντες κεκολασμένους, ὡς οὐκ ἄλλοι τινὲς μνημονεύονται τῶν πρόσθεν ἀνθρώπων, ἐν ὕμνοις ἦσαν καὶ παιδιαῖς ὅλην τὴν νύκτα, καὶ Μωυσῆς ᾠδὴν εἰς τὸν θεὸν ἐγκώμιόν τε καὶ τῆς…
εἱστήκει δὲ ἄγγελος κυρίου ἔνδοξος λίαν ὑψηλὸς παρὰ τὴν ἰτέαν, δρέπανον ἔχων μέγα, καὶ ἔκοπτε κλάδους ἀπὸ τῆς ἰτέας, καὶ ἐπεδίδου τῷ λαῷ τῷ σκεπαζομένῳ ὑπὸ τῆς ἰτέας: μικρὰ δὲ ῥαβδία ἐπεδίδου αὐτοῖς, ὡσεὶ πηχυαῖα.
τὸ ἐπιβάλλον ἥμισυ μέρος πατρικῆς … αλ … δεως καὶ τρίτον μέρος οἰκοπέδων· διὸ ἐπιδίδωμι. ἔτους ι Ἀντωνείνου Καίσαρος τοῦ κυρίου Ἐπεὶφ λ.
α … καί εἰμι Ἀπολλῶς ὁ προγεγραμμένος ἐτῶν λ … γ … . διὸ ἐπιδίδωμι τὴν ἀπογραφήν. ἐγράφη διὰ γραφείου τῆς κώμης. ἔτους α Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Ἀντωνίνου
ἐτῶν νθ, καταγίνομαι δὲ ἐν συνοικίᾳ οὐσιακῇ ἐν κώμῃ Ἀπιάδι τῆς αὐτῆς μερίδος. διὸ ἐπιδίδωμι τὴν ἀπογραφήν. ἔτους α Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Ἀντωνίνου Σεβαστοῦ καὶ Αὐτοκράτορος Καίσρος Λουκίου
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἰχθύς (i̱chthys) means 'fish' and appears in various contexts, including the New Testament (e.g., Matthew 7:10, Mark 6:38). It is used in both singular and plural forms, with the plural referring to fish markets. The word has been noted in classical literature and is also associated with metaphorical uses, such as describing a foolish person.
ἰχθύς, -vos, ὁ, [fr. Hom. down], a fish: Mt. vii. 10; Mk. vi. 38; Lk. v. 6; Jn. xxi. 11, ete.; 1 Co. xv. 39.
ἰχθύς. P Petr III. 107(e)®9 (iii/B.c.) ἰχθύος, BGU IV. 1123° (time of Augustus) ἢ ἰχθύας ἢ ἀγρίας, P Fay 113'% (a.b. 100) TH πόλι πέμσις εἰκθύας (1 ἰχθύας) (δραχμῶν) UB, P Hamb I. 611 (Α.Ὁ. 128) μηδὲν ἀπὸ Ox[plas ἰχθύας περιγεγονέναι μέχρι νῦν, ΟΟ)5 484° (ii/a.D.) δι ὧν ἐπηρέαζον μάλιστα τοὺς τὸν ἰχθὺν πιπράσκοντας. The noun is used collectively in P Flor II. 201" (A.D. 259) τοὺς παρά σοι ἁλιέας ἀποστεῖλαι ἔχοντας ἰχθὺν κάλλιστον, “‘spedire i tuoi pescatori con assai quantita di pesce’’ (Ed.). adj. ἰχθυϊκός (2 Chron 33! A) see Ostv 3314 (Ptol.) ἰχθυἱκῶν ἁλιέων, and for ἰχθυηρός (2 Esdr 13%) see P Par 63° (B.C. 165) τοὺς ὑποτελεῖς TH τε ἰχθυηρᾷ Kal ζυτηρᾷ, ‘‘ those subject to the fish tax and the beer tax.’’ The Christian epigram Kazbel 725 (iii-v/A.D.) is partly acrostic, the initial letters of the first five lines making up the word…
Read the full entry →ἰχθύς (ichthus) — fish.
ἰχθῦς
(so Hdn.Gr.2.936, -ῦς and -ύς frequently in codices), ύος, ὁ, accusative ἰχθύν [Refs 5th c.BC+], in late Poets also ἰχθύα [Refs 5th c.BC+], contraction ἰχθῦς [Refs 8th c.BC+], both forms being used in Comedy texts, -ῦς[Refs 5th c.BC+], -ύας [Refs 4th c.BC+] -ῦς [Refs 1st c.BC+]; -ύας[Refs 4th c.BC+]:—fish, ὠμηστής [Refs 8th c.BC+]: metaphorically, of a stupid fellow, [Refs 1st c.AD+]
II. in plural, οἱ ἰχθύες the fish-market at Athens, παρὰ τοὺς ἰχθῦς [Refs 5th c.BC+]
III. plural, the constellation [Refs 4th c.BC+] Attic dialect accusative to [Refs 2nd c.AD+] [ῡ in disyllable cases, nominative -ῡς[Refs 8th c.BC+]), accusative -ῡν [Refs 5th c.BC+], but -ῠν [Refs 5th c.BC+] [same place]: ῠ in trisyllable cases and in all compounds] (Cf. Lithuanian žuvìs, Armenian…
ἰχθύς
ichthus
of uncertain affinity; a fish:--fish.
ἰχθύς, ύος, ὁ
n.m.
a fish
ἰχθύς a fish, Hom., etc.
in pl., οἱ ἰχθῦς the fish-market, Ar.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):
1. Natural History:
Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Le 11:9-12 and De 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger…
Fish
Called dag by the Hebrews, a word denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the “house of fish”) on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the fishes are of a European type, such as the roach, the barbel, and the blenny…
The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, (Genesis 1:21,28) as well as in other passages where an exhaustive description of living creatures is intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. (1 Samuel 5:4) On this account the worship…
20 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 20 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 20 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.
παντοῖα οὖν ἰχθύων γένη καὶ κητῶν κελεύει συνίστασθαι κατὰ τόπους διαφέροντα καὶ τοῖς μεγέθεσι καὶ ταῖς ποιότησιν·
ἥ τε γὰρ βύσσος τὴν γῆν ἀποσημαίνειν ἔοικε διὰ τὸ ἐξ αὐτῆς ἀνεῖσθαι τὸ λίνον, ἥ τε πορφύρα τὴν θάλασσαν τῷ πεφοινῖχθαι τῶν ἰχθύων τῷ αἵματι, τὸν δὲ ἀέρα βούλεται δηλοῦν ὁ ὑάκινθος, καὶ ὁ φοῖνιξ δʼ ἂν εἴη τεκμήριον τοῦ πυρός.
λέγει γὰρ ἡ γραφὴ περὶ ἡμῶν, ὡς λέγει τῷ υἱῷ: Ποιήσωμεν κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμῶν τὸν ἄνθρωπον, καὶ ἀρχέτωσαν τῶν θηρίων τῆς γῆς καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν ἰχθύων τῆς θαλάσσης.
γείτονες … … ος ἕκαστον κατὰ τὸ ἐπιβάλλον … … υς καὶ χοὸς καὶ ἰχθύας καὶ ἀ … … εἰς τὸ ἐπιβάλλον αὐτῶι μέρος … … ου ἀδελφοῦ ποτίστρας,
ἐν οἷς ἥμισυ μέρος φρέατος λιθίνου καὶ κηλωνείου καὶ μέρος ὑποδοχείου καὶ ὑδραγωγοῦ καὶ ἰχθύας καὶ χοὸς ἀναβολῆς καὶ τὸ ἥμισυ μέρος τοῦ ἐπὶ τῷ ὑποδοχείῳ χι … οτος
ἀμπέλου, ἄρουραν μίαν τέταρτον ἑκκαιδέκατον , καὶ τὸ ἐπιβάλλον μέρος ὑποδοχείου καὶ ὕδατος καὶ ἰχθύας καὶ χοὸς καὶ φρέατος καὶ κηλωνείων καὶ μαγδώλου καὶ τῶν συγκυρόντων πάντων κοινῶν καὶ
The Greek word ὀπτός (i.e., *optos*) means roasted or broiled. It is derived from a verb related to cooking methods and is used in the New Testament in Luke 24:42. The term has a broader classical range, covering various cooked foods and even baked items, with references dating back to the 8th century BC.
ὀπτός, -ἤ, -όν, (ὀπτάω [to roast, cook]), cooked, broiled: Lk. xxiv. 42. (Ex. xii. 8,9; in class. Grk. fr. Hom. down.)
ὀπτός (optos) — broiled.
ὀπτός, ή, όν,
__A roasted, broiled, σῖτός τε κρέα τ᾽ ὀπτά [Refs 8th c.BC+]; ἑφθὰ καὶ ὀπτά boiled meats and roast, [Refs 5th c.BC+]
__A.2 baked, βοῦν καὶ ἵππον.. ὀπτοὺς ἐν καμίνοισι [Refs 5th c.BC+]; of bread, [Refs]; of fish, [Refs 3rd c.BC+]; also of bricks and pottery, baked, burned, [Refs 5th c.BC+], etc.; of soil, parched, [Refs 5th c.BC+] best dressed or done, [Refs 5th c.BC+]
__A.3 of iron, forged, tempered, [Refs 5th c.BC+]
__A.4 scorched, τὰ ὑπέρθυρ᾽ ὀπτά [Refs 3rd c.BC+]
ὀπτός
optos
from an obsolete verb akin to hepso (to "steep"); cooked, i.e.
roasted:--broiled.
ὀπτός, ή, όν
Adj
roasted, broiled
ὀπτός optos 1x
dressed by fire, roasted, broiled, etc., Lk. 24:42*
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
1 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.
Ἐκ μέντοι τοῦ κοινοῦ σῖτος ὀπτὸς ζύμης ἄμοιρος, ἀσσαρῶνες δʼ εἴκοσι καὶ τέσσαρες εἰς τοῦτο ἀναλοῦνται.
ταριχεῖν ϛ καυλίων ἔξοχα ε … λοπὰς ἰχθύος μ … νου ἰχθῦς κέρας … ὀπτοῦ δέλφακος … ἀλεκτόρων ἀπὸ πε … … ἀκρείων … … αχη … ἀρνῶν ἀπὸ
ῥόδων ἄνθους δραχμὰς δ … μετὰ μέλιτος καλλίστου … μίσυος ὀπτοῦ δραχμὰς π ἐρυθροῦ ῥοῦ δραχμὰς … κρόκου Κιλικίου δραχμὰς β. μίξας δὲ τὰ λοιπὰ
μέρος (meros) means a part, share, or portion, often in relation to a whole. It can refer to physical divisions, such as regions or sections, as well as metaphorical uses like destiny or role in a situation. The New Testament uses it in various contexts, including John 13:8 and Acts 19:27, to denote both literal and figurative parts. The lexicons do not show significant disagreement.
μέρος, -ous, τό, (μείρομαι to share, receive one’s due portion), [fr. Pind., Aeschyl., Hdt. down], a part; i.e. at a part due or assigned to one, (Germ. Antheil): ἀφαιρεῖν τὸ μέρος τινὸς (gen. of pers.) ἀπό or ἔκ twos (gen. of the thing), Rev. xxii.19; ἔχειν μέρος ἐν with dat. of the thing, Rev. xx. 6; μέρος ἔχειν μετά twos, (participation in the same thing, i. e.) to have part (fellowship) with one, Jn. xiii. 8; hence, as sometimes in class. Grk. (Eur. Ale. 477 [474]), lot, destiny, assigned to one, Rev. xxi. 8; τιθέναι τὸ μέρος τινὸς μετά τινων, to appoint one his lot with certain persons, Mt. xxiv. 51; Lk. xii. 46. 2. one of the constituent parts of a whole; a. univ.: ina context where the whole and its parts are distinguished, Lk. xi. 36; Jn. xix. 23; Rev. xvi. 19; w.agen. of the whole, Lk. xv. 12; xxiv. 42; where it is evident from the context of what whole it is a part, Acts v. 2…
Read the full entry →μέρος. The varied applications of μέρος, which we find in the NT, can all be illustrated from the vernacular. (1) The meaning of a “part” assigned to one, as in Rev 2219, is seen in P Strass I. 195 (A.D. 105) τοῦ ὑπάρχοντος αὐτῶι μέρ[ο]υς ἑνὸς ἀπὸ μερῶν ἐννέα, and the Christian P Heid 617 (iv/a.p.) (= Selectzons, p. 126) παρακαλῶ [ο]ῦν, δέσποτα, ἵνα μνημον[εἸύῃς μοι εἰς τὰς ἁγίας σου εὐχάς, ἵνα δυνηθῶμεν μέρος τῶν (ἁμ)αρτιῶν καθαρίσεως, ““1 beseech you, master, to remember me in your holy prayers, that I may be able (to receive) my part in the cleansing of sins.’’ (2) For μέρος =the constituent ‘‘ part” of a whole, as in Lk 11°, cf. P Petr II. 13 (3)* (B.C. 258-3) τὸ πρὸς νότον [τ]οῦ ὀχυρώματος τεῖχος, μέρος μέν τι αὐτοῦ πεπτωκός ἐστιν, “the wall to the south of the prison, part ofit has fallen” (Ed.), BGU IV. 11238 (time of Augustus) διαιρεθήσεται εἰς μέρη] too. καὶ ὅμοια τρία, P Ryl…
Read the full entry →μέρος (meros) — part.
μέρος, εος, τό,
(μείρομαι) first in [Refs]:— share, portion, [Refs 5th c.BC+]; of work put out to contract, allotment, [Refs]
2. heritage, lot, destiny, μεθέξειν τάφου μ. [Refs 5th c.BC+]; τοῦτο γὰρ.. σπάνιον μ. is a rare portion, [Refs 5th c.BC+]; ἀπὸ μέρους προτιμᾶσθαι from considerations of rank or family, [Refs 5th c.BC+]
II. one's turn, ἐπείτε αὐτῆς μ. ἐγίνετο τῆς ἀπίξιος [Refs 5th c.BC+]; ὅταν ἥκῃ μ. ἔργων the turn or time for.., [Refs 5th c.BC+]; ἀγγέλου μ. his turn of duty as messenger, [Refs 4th c.BC+]
II.2. with Preps., ἀνὰ μέρος in turn, successively, [Refs 5th c.BC+]; κατὰ μ. λέγειν severally, [Refs 5th c.BC+]; τὰ κατὰ μέρος the particulars, [Refs 1st c.BC+] in turn, [Refs 5th c.BC+]; κλῦθί νυν ἐν μ.…
μέρος
meros
from an obsolete but more primary form of meiromai (to get as a
section or allotment); a division or share (literally or figuratively,
in a wide application):--behalf, course, coast, craft, particular (+
-ly), part (+ -ly), piece, portion, respect, side, some sort(-what).
μέρος, ους, τό
n.n.
a part, portion
μέρος meros 42x
a part, portion, division, of a whole, Lk. 11:36; 15:12; Acts 5:2; Eph. 4:16; a piece, fragment, Lk. 24:42; Jn. 19:23; a party, faction, Acts 23:9; allotted portion, lot, destiny, Mt. 24:51; Lk. 12:46; a calling, craft, Acts 19:27; a partner’s portion, partnership, fellowship, Jn. 13:8; pl. μέρη, a local quarter, district, region…
Read the full entry →μέρος μέρος, έος, εος, τό, a part, share, Hdt., etc.
one's portion, heritage, lot, Aesch.; ἀπὸ μέρους from considerations of rank, Thuc.
one's turn, Hdt., etc.; ἀγγέλου μ. his turn of duty as messenger, Aesch.:— ἀνὰ μέρος in turn, by turns, Eur.; so, κατὰ μέρος Thuc.; ἐν μέρει in turn, Hdt., etc.; ἐν τῷ μέρει in one's turn, id. Hdt.; παρὰ τὸ μ. out of one's turn, Xen.; πρὸς μέρος in proportion, Thuc.; τὸ μέρος in part, Hdt.
the part one takes in a thing, or the part assigned one, τοὐμὸν μέρος, τὸ σὸν μ. my or thy part, i. e. simply I or me, thou or thee, Soph.; and absol. as adv., τοὐμὸν μ. as to me, Lat. quod ad me attinet, id. Soph.
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
part: "to part" as a verb is no longer in good use (except in a few special phrases, compare Ru 1:17), but is obscure only in Pr 18:18, where the meaning is "break up their quarrel" (compare 2Sa 14:6). the Revised Version (British and American) has not changed the King James Version's usage, except (strangely) in 1Sa 30:24, where "share" is written. For the noun see PORTION.
42 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 42 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 58 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.
εἰ δὲ τὸ μέρος εἰκὼν εἰκόνος [δῆλον ὅτι] καὶ τὸ ὅλον εἶδος, σύμπας οὗτος ὁ αἰσθητὸς κόσμος, εἰ μείζων τῆς ἀνθρωπίνης ἐστίν, μίμημα θείας εἰκόνος, δῆλον ὅτι καὶ ἡ ἀρχέτυπος σφραγίς, ὅν φαμεν νοητὸν εἶναι κόσμον, αὐτὸς ἂν εἴη [τὸ παράδειγμα, ἀρχέτυπος…
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·
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 οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει ἱεροῦ ἐντὸς τοῦ περιβόλου τὸ ἐπιβάλλον αὐτοῖς μέρος τέταρτον, οὗ γείτονες
Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
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 ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
*† μελίσσιος, -α, -ον
(elsewhere † -αῖος, -ειος; < μέλισσα, a bee, cf. μέλι),
made by bees: Lk 24:42 (Rec., WH, R, mg.).†
μελίσσιος (melissios) — honeycomb.
μελίσσ-ειος, α, ον,
= {μελισσαῖος}, κηρίον μ. honeycomb, [NT]; μελίσσειον or μελίσσιον alone, [Refs 2nd c.BC+]; also μελίσσιον· σμῆνος, [Refs 5th c.AD+]
II. μελίσσειον, τό, beehive, [Refs 3rd c.BC+]
μελίσσιος α ον
melissios
from 3192; relating to honey, i.e. bee (comb):--honeycomb.
see GREEK for 3192
μελίσσιος, α, ον
Adj
coming from bees
Adj-GSN — Adjective · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
A-GSN Part of Speech: Adjective Case: Genitive Number: Singular Gender: Neuter
1 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.
κηρίον, -ου, τό
(< κηρός, wax),
[in LXX for נֹפֶת, צוּף, Ps 18 (19):10 117 (118):12, Pr 16:24, al.;]
honeycomb: κ. μελίσσιον, Lk 24:42 (Rec.; WH, txt., R, txt., omit).†
κηρίον, -ov, τό, (κηρός wax), fr. Hes. and Hdt. down, honeycomb : κηρίον μελίσσιον, a honeycomb (still containing the honey), Lk. xxiv. 42 RG Trbr. (1 S. xiv. 27; Prov. xvi. 24; xxiv. 13).
κηρίον (kērion) — honeycomb.
κηρίον, τό, κηρός
) honeycomb, mostly in plural, [Refs 8th c.BC+]; κ. καὶ λίβανον, as offerings, [Refs 5th c.BC+]; τὸ κ. τοῦ μέλιτος [LXX]; used in Medicine, [Refs 5th c.BC+]; παιδίον κηρίῳ βεβυσμένον having its mouth stopped with a piece of honeycomb, [Refs 5th c.BC+], honey, [Refs 6th c.BC+]
2. metaphorically, of a book of poems, [Refs 2nd c.AD+]
3. metaphorically, of anything pleasant, τῆς ἐπιθυμίας τὸ κ. [Refs 4th c.AD+]
II. a cutaneous disease, ={μελικηρίς}, [Refs 1st c.AD+]
κηρίον ου τό
kerion
diminutive from keos (wax); a cell for honey, i.e. (collectively) the
comb:--(honey-)comb.
κηρίον, ου, τό
n.n.
a honeycomb
κηρίον κηρίον, ου, τό, κηρός a honeycomb, Lat. favus, Hes., Hdt., etc.; also, κηρίον σφηκῶν Hdt.
a wax tablet, Anth.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
tab'-let: A rigid flat sheet (plate, pad or slab) used to receive writing. Stone, clay, wood and perhaps bronze, gold and lead tablets, at least, are mentioned in the Bible. In the Old English sense of "locket" the word is incorrectly used in the King James Version also of what the Revised Version (British and American) translates as "armlets," margin "necklaces" (Ex 35:22; Nu 31:50) and "perfume boxes" (Isa 3:20).
The technical Hebrew word for tablet, luach, is generally translated in both the King James Version and the Revised Version (British and American) as "table." This is used for stone, wood or metal plates or tablets with or without writing. In Isaiah (30:8) where the Revised Version (British and American) translates…
Tablet
Probably a string of beads worn round the neck (Ex. 35:22; Num. 31:50). In Isa. 3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised Version.
1 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.
Counted over the 5 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.