Luke 5:25 — Word Study
N1904καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
BSAAndkai immediatelyparachrēma [at once, instantly] having stood upanistēmi▸ [rose, arose] beforeenōpion them,autos having taken upairō▸ [that] onepi [his bed, mat] whichhos, hē he was lying,katakeimai▸ he departedaperchomai▸ toeis theho homeoikos [to his house, own house] of himautos glorifyingdoxazō▸ [praising, giving honor to] <the>ho God.theos [the one true deity]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| παραχρῆμα | immediately | Adverb |
| ἀναστὰς | having stood up | Verb, second aorist, active |
| ἐνώπιον | before | Preposition |
| αὐτῶν, | them, | Personal pronoun, genitive, plural |
| ἄρας | having taken up | Verb, aorist, active |
| ἐφ᾽ | [that] on | Preposition |
| ὃ | which | Relative pronoun, accusative, singular |
| κατέκειτο, | he was lying, | Verb, imperfect, no voice stated |
| ἀπῆλθεν | he departed | Verb, second aorist, active |
| εἰς | to | Preposition |
| τὸν | the | Article, accusative, singular |
| οἶκον | home | Noun, accusative, singular |
| αὐτοῦ | of him | Personal pronoun, genitive, singular |
| δοξάζων | glorifying | Verb, present, active |
| τὸν | <the> | Article, accusative, singular |
| θεόν. | God. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And immediately the man stood up before them, took what he had been lying on, and went home glorifying God. |
| KJV | And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. |
| ASV | And immediately he rose up before them, and took up that whereon he lay, and departed to his house, glorifying God. |
| YLT | And presently having risen before them, having taken up [that] on which he was lying, he went away to his house, glorifying God, |
| WEB | Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. |
| BBE | And straight away he got up before them, and took up his bed and went away to his house giving praise to God. |
Where they part company is δοξάζων — see How Translations Differ.
The sentence is structured around a main clause with several participial and prepositional phrases that detail the man's actions.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectἀνίστημι
verbἀνίστημι
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 5:25
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 Healing of the Paralyticgenerated
Luke 5:25 describes the miraculous healing of a paralytic man by Jesus. After being told to get up and take his mat, the man immediately rises, demonstrating both his physical healing and his spiritual response to the miracle. This account illustrates Jesus' authority not only to heal but also to forgive sins, as noted earlier in the passage. The crowd's reaction emphasizes the impact of this miracle, as they glorify God in response to witnessing such a remarkable event.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 5:13 | Jesus reached out His hand and touched the man. “I am willing,” He said. “Be clean!” And immediately the leprosy left him. |
| 2 | Genesis 1:3 | And God said, “Let there be light,” and there was light. |
| 3 | Psalm 33:9 | For He spoke, and it came to be; He commanded, and it stood firm. |
| 4 | Luke 13:13 | Then He placed His hands on her, and immediately she straightened up and began to glorify God. |
| 5 | Luke 17:15–18 | When one of them saw that he was healed, he came back, praising God in a loud voice. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — δοξάζων, doxazōgenerated
The verb δοξάζω (doxazō) means to glorify, to give praise and honor to God. It is derived from the noun δόξα, which refers to glory or honor. In this context, the participle form indicates a continuous action, showing that the man is actively engaged in praising God after his healing.
This act of glorifying God signifies not only gratitude but also recognition of God's power and authority. The man’s response serves as a model for believers, illustrating how one should respond to the works of God in their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'glorifying God' captures the essence of the man's response to his healing. Other translations, such as the KJV and ASV, also use 'glorifying God', maintaining consistency in this key aspect.
However, the FBV opts for 'giving praise to God', which conveys a similar meaning but shifts the focus slightly from glorification to praise. The BBE uses 'giving praise to God' as well, emphasizing the act of thanking God for the miracle.
Sentence Structuregenerated
The main verb of the verse is ἀναστὰς, having stood up, which governs the actions that follow. The structure includes several phrases that detail what the man did after standing up: he took his mat and went home, all while glorifying God.
The sentence is composed of multiple clauses, each contributing to the overall action. The adverb παραχρῆμα, immediately, sets the urgency of the man's response, while the prepositional phrases clarify the actions he took.
Septuagint Backgroundgenerated
δοξάζω does not appear in the Septuagint, but its Hebrew equivalent כָּבֵד is used to express the idea of glorifying or honoring God. This connection highlights the continuity of the concept of glorifying God from the Old Testament to the New Testament.
The use of ἀναστὰς is significant as it parallels the Hebrew קָמָי, which also conveys the idea of rising or standing up, emphasizing the act of restoration and new life.
In plain words — the whole versegenerated
Luke 5:25 tells us that a man who had been paralyzed stood up immediately after Jesus healed him. He took his mat and went home while praising God for what had happened. This moment shows the powerful impact of Jesus' healing and the man's grateful response.
Frequently Asked Questionsgenerated
To glorify God means to give Him praise and honor for His works, acknowledging His power and goodness, as the healed man did after his miraculous recovery.
Taking up his mat signifies the complete healing and restoration of the man, as he is no longer bound by his previous condition and is now able to carry what once limited him.
The man's immediate action of standing up and glorifying God reflects a strong faith and recognition of Jesus' authority and power to heal.
This healing is closely tied to the theme of forgiveness, as Jesus first forgives the man's sins, demonstrating that physical healing is accompanied by spiritual restoration.
Reflection Questionsgenerated
- How can I recognize and respond to God's work in my life, as the healed man did?
- What are some ways I can glorify God in my daily actions?
- In what areas of my life do I need to experience healing and restoration?
- How does understanding Jesus' authority to heal and forgive impact my faith?
The early church on this verse — how the Fathers read it
Early church Fathers reflect on this passage to illustrate the power of divine healing and the appropriate response of glorifying God.
What is this bed which he is commanded to take up, as he is told to rise? It is the same bed which was washed by David every night, the bed of pain on which our soul lay sick with the cruel torment of conscience.Early Church Fathers on Luke 5 →
And immediately rising up before them, he took up the bed on which he lay, and went to his house glorifying God, etc. Wondrous is the power of divine potency, where no delay of time intervenes,Early Church Fathers on Luke 5 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Luke 5:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd immediately he rose up before them,.... As soon as ever these words were spoken by Christ, the man, before sick of the palsy, finding himself perfectly well, got off of his couch, and stood up on
Read John Gill on Luke 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the
Read Robert Jamieson on Luke 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. Ver. 25.
Read John Trapp on Luke 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Glorifying God.—The fact that the man himself did this as well as the by-standers is peculiar to St. Luke.
Read Charles John Ellicott on Luke 5 →CambridgeThe Cambridge Bible for Schools and Colleges25. took up that whereon he lay] This circumstance is emphasized in all three narratives to contrast his previous helplessness, “borne of four,” with his present activity. He now carried the bed which had carried him, and “the proof of his sickness became the proof of his cure.” The labour would have been no more than that of carrying a rug or a cloak, yet it was this which excited the fury of the Pharisees in Jerusalem (John 5:9). It was not specially attacked by the simpler and less Pharisaic Pharisees of Galilee.
Read Cambridge on Luke 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 30. HEALING OF THE , Luke 5:17-26.Matthew 9:2-8; Mark 2:1-12.
Read Daniel Denison Whedon on Luke 5 →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
And immediately the man stood up before them, took what he had been lying on, and went home glorifying God.
Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God.
And immediately the man stood up before them, took what he had been lying on, and went home glorifying God.
Immediately he stood up before them, picked up the stretcher he had been lying on, and went home, glorifying God.
Tyndale line
And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
And immediately he rose up before them, and took up that whereon he lay, and departed to his house, glorifying God.
And immediately he rose up before them, and took up that whereon he lay, and departed to his house, glorifying God.
And immediately he arose before them, and took up that on which he lay, and departed to his own house, glorifying God.
And immediatly he rose vp before them, and tooke vp his bed whereon he lay, and departed to his owne house, praysing God.
Strictly literal
And immediately standing up before them, having taken up that whereon he was laid, he departed to his house, glorifying God.
And presently having risen before them, having taken up [that] on which he was lying, he went away to his house, glorifying God,
And immediately having risen before them, having taken up [that] on which he was lying, he went away to his house, glorifying God,
Immediately he got up in front of them and picked up the mat on which he was lying. Then he went away to his house, glorifying God.
From the Latin
And immediately rising up before them, he took up the bed on which he lay; and he went away to his own house, glorifying God.
Simplified
Immediately the man stood up in front of them. He picked up the mat he'd been lying on, and went home, praising God as he went.
And straight away he got up before them, and took up his bed and went away to his house giving praise to God.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et confestim consurgens coram illis, tulit lectum in quo jacebat : et abiit in domum suam, magnificans Deum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܚܕܐ ܩܡ ܠܥܢܝܗܘܢ ܘܫܩܠ ܥܪܣܗ ܘܐܙܠ ܠܒܝܬܗ ܟܕ ܡܫܒܚ ܠܐܠܗܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
The standard critical text of the New Testament.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
The previous edition, still widely cited.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
The Society of Biblical Literature edition, freely licensed.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
The edition that turned scholarship toward the earliest manuscripts.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
An independent critical text built from the oldest witnesses then known.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
A recent critical edition following documentary evidence closely.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
The reading of the majority of surviving manuscripts.
καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ — κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
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 |
|---|---|---|
| ὃ which | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 5:25
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word παραχρῆμα, derived from the phrase meaning 'at the thing itself,' functions as an adverb meaning 'instantly' or 'forthwith.' It appears in several New Testament passages, including Matthew and Luke, indicating immediate action or response. The entries consistently emphasize its meaning of immediacy without significant disagreement among lexicographers.
παρα-χρῆμα, (prop. i. q. παρὰ τὸ χρῆμα; ef. our on the spot), fr. Hdt. down; immediately, forthwith, instantly: Mt. xxi. 19sq.; Lk. i. 64; iv. 39; v. 25; viii. 44,47, 55; xili. 13; xviii. 43; xix. 11; xxii.60; Actsiii.7; v.10; ix. 18 Rec.; xii. 23; xiii. 11; xvi. 26 [WH br. παραχρ.Ἶ, 33. (Sap. xviii. 17; 2 Mace. iv. 34, 38, ete.; Sept. for oNDD, Num. vi. 9; xii. 4; Is. xxix. 5; xxx. 13.)
παραχρῆμα, “immediately ”’: P Par 4618 (B.c. 152) (= UPZi. p. 338) παραχρῆμα παρέσομαι πρός oe, and P Fay ο215 (Α. Ὁ. 126) παραχρῆμα διὰ χιρός, ‘‘ directly from hand to hand” (Εα4.), a common phrase in monetary transactions, see further Berger Strafklauseln p. 78 f. The word is associated with delay for a month in sucha passage as P Amh II. 49° (B.c. 108) ἀποτεισάτωσαν ἐν τῷ ἐχομένωι pyv
παραχρῆμα (parachrēma) — instantly.
παραχρῆμα,
adverb for παρὰ τὸ χρῆμα (compare χρέος) on the spot, forthwith, [Refs 5th c.BC+]; πάλαι τε καὶ οἱ πλεῖστοι π. [Refs 5th c.BC+]; ταχέως καὶ π. [Refs 5th c.BC+]; at the moment, π. τέρψασαι [Refs 5th c.BC+]; τὰ π. the present, opposed to τὰ μέλλοντα, [Refs 5th c.BC+]; ἡ π. ἀνάγκη present necessity, [Refs]; τὸ π. περιχαρές[Refs]; τὸ π. ἡδύ immediate pleasure, [Refs 5th c.BC+]; ἐκ τοῦ π. λέγειν to speak offhand, [Refs 5th c.BC+]; λέγειν ἀπὸ τοῦ π. [Refs]; ἐν τῷ π. [Refs 5th c.BC+] and Attic dialect Prose than in later writers (hence explained by [Refs 3rd c.BC+] ad Them.262a; ἐκ τοῦ π. εἰπεῖν [Refs 1st c.AD+]; ἐν τῷ π. [Refs 1st c.AD+] —hence Cobet treats ἄρτι, εὐθύς, εὐθέως, when joined with παραχρῆμα as glosses, π. ἄρτι [Refs 5th c.BC+]; εὐθέως π. [Refs 5th c.BC+]; εὐθὺς π. [Refs 4th…
Read the full entry →παραχρῆμα
parachrema
from 3844 and 5536 (in its original sense); at the thing itself, i.e.
instantly:--forthwith, immediately, presently, straightway, soon.
see GREEK for 3844
see GREEK for 5536
παραχρῆμα
Adv
instantly, immediately
παραχρῆμα for παρὰ τὸ χρῆμα on the spot, forthwith, straightway, Hdt., Thuc., etc.:—with the Art., τὸ π. Hdt., attic; ἐκ or ἀπὸ τοῦ παραχρῆμα off-hand, immediate, Xen.; ἐν τῷ π. Plat., etc.; —ἐς τὸ π. ἀκούειν Thuc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
19 occurrences in the New Testament, rendered 2 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 18 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 8 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.
ὁ δὲ τυφὼν οὗτος τροπή τίς ἐστιν ἀκούσιος παραχρῆμα τὸν νοῦν μιαίνουσα, ἣν καλεῖ θάνατον (ibid.
καὶ Ἅβραμος μὲν ἐπὶ τούτοις εὐχαριστήσας τῷ θεῷ περιτέμνεται παραχρῆμα καὶ πάντες οἱ παρʼ αὐτοῦ καὶ ὁ παῖς Ἰσμαῆλος, οὗ κατʼ ἐκείνην τὴν ἡμέραν τρισκαιδέκατον ἔτος ἔχοντος αὐτὸς ἐνενηκοστὸν πρὸς τοῖς ἐννέα διῆγεν.
δηχθῇ τις ὑμῶν, ἐλθέτω ἐπὶ τὸν ὄφιν τὸν ἐπὶ τοῦ ξύλου ἐπικείμενον καὶ ἐλπισάτω πιστεύσας, ὅτι αὐτὸς ὢν νεκρὸς δύναται ζωοποιῆσαι, καὶ παραχρῆμα σωθήσεται.
αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ε καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρ, καὶ μηθὲν ἧσσον κύρια
δὲ μὴ ἥ τʼ ἔφοδος τῶι ἐπιπορευομένωι ἄκυρος ἔστω, καὶ προσαποτεισάτω ὁ ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον
ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον ἡμέρας ἑκάστης ἧς ἐὰν μὴ ἀποδῶι
The Greek word ἀνίστημι (*anistēmi*) is built from the components meaning 'up' and 'to stand.' It covers a range of meanings including to raise up, to cause to rise from sleep or death, and to set up or establish. In the New Testament, it is used in contexts such as raising the dead (John 6:39) and causing someone to stand (Acts 9:41).
ἀν-ίστημι : fut. ἀναστήσω; 1 aor. ἀνέστησα: 2 aor. ἀνἔστην, impy. ἀνάστηθι and (Acts xii. 7; Eph. v. 14 and L WH tat. in Acts ix. 11) ἀνάστα (W. § 14, 1h.; [B. 47 (40)]); Mid., pres. ἀνίσταμαι: fut. ἀναστήσομαι; [fr. Hom. down]; I. Transitively, in the pres. 1 aor. and fut. act., to cause to rise, raise up, (Dp); a. prop. of one lying down: Actsix.41. b. toraise up from death: Jn. vi. 39 sq. 44, 54; Acts ii. 32; xiii. 34, (so in Grk. writ.). ο. to raise up, cause to be born:
ἀνίστημι. P Amh II. 684 (late i/a.p.) has ἀρούρας . . . ὑπὸ ἀμφοτέρων τῶν πρὸς χρείαις διὰ τῶν λόγων ἀνασταθείσας = ‘‘reported” or the like. The transitive tenses are common in the sense of ‘‘setting up” a statue; cf. P Oxy IV. 70725 (c. A.D. 136) ἀνασ[τῆ]σαί τε τὰς τοῦ κτήματος Kal πωμαρίου πλάτας ἐπὶ μέτροις, ‘that he should restore on a certain scale the walls (?) of the vineyard and orchard” (Edd.), BGU II. 362%%4 (A.D. 215) (= Chrest. 1. p. 127) εἰς ὑπηρεσίαν τοῦ ἀναστίαθ]έντος θείου κ[ολοσ]σιαίου ἀνδριάντος. The formula became so common for setting up a gravestone that ἀνέστησα alone, with accus. of person buried, became current in E. Phrygia and Lycaonia (Ramsay C. and B., ii. p. 732). P Oxy VIII. 1161® (Christian letter, iv/A.D.) μὴ δυναμένη ἀναστῆναι ἐκ τῆς κοίτης pov, will serve as an instance of the intransitive use. One very interesting passage is added by a restoration of…
Read the full entry →ἀνίστημι (anistēmi) — to arise.
ἀνίστημι,
causal in present ἀνίστημι (later ἀνιστάω [Refs 2nd c.AD+]imperfect ἀνίστην: future ἀναστήσω, poetry ἀνστήσω: aorist 1 ἀνέστησα, Epic dialect ἄνστησα, Aeolic dialect 3rd.pers.plural ὄστασαν[Refs 5th c.AD+]: perfect ἀνέστακα[LXX+2nd c.AD+]aorist 1 middle ἀνεστησάμην (see. below [Refs]
I. make to stand up, raise up, γέροντα δὲ χειρὸς ἀνίστη he raised the old man up by his hand, [Refs 8th c.BC+]
I.2. raisefrom sleep, wake up, [Refs 8th c.BC+]
I.3. raise from the dead, οὐδέ μιν ἀνστήσεις[Refs 8th c.BC+]; from misery or misfortune, [Refs 4th c.BC+]
I.4. produce a witness, etc. (compare 111.6), προφήτην ὑμῖν ἀ. ὁ Θεός[NT]
ἀνίστημι
anistemi
from 303 and 2476; to stand up (literal or figurative, transitive or
intransitive):--arise, lift up, raise up (again), rise (again), stand
up(-right).
see GREEK for 303
see GREEK for 2476
ἀνίστημι
v.
I raise up, set up, rise from
ἀνίστημι Causal in pres., imperf. to make to stand up, raise up, χειρός by his hand. Il.:— to raise from sleep, wake up, Il.: metaph., ἀν. νόσον Soph.:— to raise from the dead, Il., Aesch.; from misery, Soph.
of things, to set up, build, Hdt., etc.; so, ἀν. τινὰ χαλκοῦν to set up a bronze statue of him, Plut.;—aor1 mid., ἀναστήσασθαι πόλιν to build oneself a city, Hdt.
to build up again, restore, Eur., Dem.
to put up for sale, Hdt.
to rouse to action, stir up, Il.:— to rouse to arms, raise troops, Thuc.; ἀν. πόλεμον ἐπί τινα Plut.
to make people rise, break up an assembly, Il., Xen.
to make people rise from their home, make them emigrate, transplant, Od., Hdt., etc.
to make suppliants rise and leave sanctuary, Hdt., Thuc.
of sportsmen, to put up game, spring it, Xen.
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
110 occurrences in the New Testament, rendered 44 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 108 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 202 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.
οὕτως μέν, ὅταν ἀναστῇ καὶ ἐγρηγόρσει χρῆται ὁ νοῦς, φθείρεται αἴσθησις.
Ἑβραῖοι γὰρ αὐτῶν ἀνέστησαν τὰς πόλεις ἐκ τοιαύτης αἰτίας ἐν συμφορᾷ γενομένας·
διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων, ὅτι γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται.
δέξαι αὐτοῦ τὸν κιθῶνα παρὰ τοῦ σοι φέροντος τὴν ἐπιστολὴν καὶ εἶπον αὐτῷ καλῶς ἀνέστη . καὶ ἄσπασαι Μεν… ειν · ἀσπάζεται αὐτὸν Τρεβέλλιος … ἀσπάζεταί σε …μος.
Θέων τῶν ἱερονικῶν καὶ ἀτελῶν νεωκόρος τοῦ μεγάλου Σαράπιδος γενόμενος ἀρχιδικαστὴς ἱερεὺς καὶ ὑπομνηματογράφος· ἀναστὰς εἰς συμβούλιον καὶ σκεψάμενος μετὰ τῶν παρόντων ὑπηγόρευσεν ἀπόφασιν ἣ καὶ ἀνεγνώσθη κατὰ λεξιν
λόγους π … … … … διʼ ὅπερ ενε … … … ἀνέστη ὁ στρατηγός … … … ησα τι. ὁ στρατηγός· δ … … … λον
The Greek word ἐνώπιον (i.e., *enopion*) means 'before' or 'in the presence of.' It is derived from a combination of prepositions and a term meaning 'face.' This word is often used in the New Testament, particularly in the writings of Luke and Revelation, to indicate being in the sight of someone, especially God, as seen in verses like Romans 14:22 and Revelation 1:4.
† ἐνώπιος, -ον
(< ὤψ),
[in LXX for פָּנִים, etc. ;]
face to face, in sight (Theocr.; ἄρτοι ἐ., Ex 25:29): neut., ἐνώπιον, in vernacular, with force of prep. c. gen. [in LXX for לְעֵינֵי, לִפְנֵי, etc., cf. Dalman, Words, 31 f., 209 f., and Deiss., BS., 213], in NT, most freq. in Lk, Ac, Re, never in Mt, Mk, before, in the presence of: Lk 1:19 4:7, Ac 4:10 6:5, Re 1:4 2:14, al.; esp. ἐ. Κυρίου (θεοῦ), in the sight of God, or with God as witness or as judge, Ro 14:22, I Co 1:29, I Ti 2:3, Ja 4:10, I Pe…
ἐνώπιον, neut. of the adj. ἐνώπιος, -ov, (i. 4. ὁ ἐν ὠπὶ ὦν, one who is in sight, Theocr. 22, 152; Sept. Ex. xxxiii. 11; ἄρτοι ἐνώπιοι, Ex. xxv. 29); used adverbially it gets the force of a preposition [W. § 54,6; B. 319 (274)], and is joined with the gen. (hardly to be found so in any prof. auth.), before, in sight of any one ; time and again in Sept. for .)}3 and +99, also for 33) and 33375 among N. T. writ. used most freq. by Luke and the auth. of the Rev., but never by Matthew and Mark. It is used 1. of occupied place: in that place which is before, or over against, opposite, any one and towards which another turns his eyes; @. prop.: εἶναι ἐνώπ. τινος, Rev. i. 4; vii. 15; [xiv. 5 Rec.]; so that εἶναι must be mentally supplied before ἐνώπιον, Rev. iv. 5 sq.; viii. 3; ix.13; after στῆναι, Acts x. 30; ἑστηκέναι, Rev. vil. 9; viii. 2; xi. 4; xii. 4; xx. 12; παρεστηκέναι, Lk. i. 19…
Read the full entry →ἐνώπιον. To Deissmann's proof (BS p. 213) that this word belongs to the vernacular, and is not to be treated as a new formation of ‘* biblical” Greek, much additional evidence can now be added from iii/B.c. onwards. The earliest ex. of the word known to us, P Hib J. 3055 (before B.c. 271), is unfortunately followed by a lacuna—y δίκη σου ἀναγραφήσετ[α]ι ἐν [τῶι ἐν Ἡρ]ακλέους πόλει δικαστηρίωι [ἐ]νῴπιον [. .. ., **the case will be drawn up against you in the court at Heracleopolis in the presence of . . .” (Edd.). Wilcken’s translation of BGU II. 5781 (a.p. 189) μετάδ(ος) ἐνώπι(ον), “deliver personally” (cited by Deissmann z¢ szfra) finds an exact parallel in P Tebt I. 141% (B.c. 114) παρηγγελκότες ἐνώπι[ον, “1 gave notice in person "᾿ (Edd,), P Flor I. 567° (A.D. 234) μετέδωκ(α) Avpnd((w) . . ἐνώπιον ὡς καθήκει. For the prepositional use with the gen. see P Lond 35° (B.c. 161) (=I. p.…
Read the full entry →ἐνώπιον (enōpion) — before.
ἐνώπ-ιος, ον,
(ὤψ) facing, to the front, πρό τ᾽ ἐνώπια [Refs 7th c.BC+]face to face, [LXX]; ἄρτοι ἐ. shewbread, [Refs]; διαστολῶν γεγονυιῶν ὑμῖν καὶ ἐνοπίοις (sic) καὶ διὰ γραμμάτων in person, [Refs 2nd c.BC+]
II. neuter ἐνώπιον as adverb, face to face, [Refs 3rd c.BC+]; in person, [Refs 2nd c.BC+]: as preposition with genitive, [NT+4th c.BC+]. Regul. adverb -ίως[Refs]
ἐνώπιον
enopion
neuter of a compound of 1722 and a derivative of 3700; in the face of
(literally or figuratively):--before, in the presence (sight) of, to.
see GREEK for 1722
see GREEK for 3700
ἐνώπιον
Adv
before the face of, in the presence of
ἐνώπιον enōpion 94x
gen., before, in the presence of, Lk. 5:25; 8:47; in front of, Rev. 4:5, 6; immediately preceding as a forerunner, Lk. 1:17; Rev. 16:19; from the Hebrew, in the presence of, metaphysically, i.e. in the sphere of sensation or thought, Lk. 12:9; 15:10; Acts 10:31; in the eyes of, in the judgment of, Lk. 16:15; 24:11; Acts 4:19
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
95 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 94 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 148 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.
οὐχ ὁρᾷς ὅτι ὁ Ἀβραὰμ „ἔτι ἦν ἑστηκὼς ἐνώπιον κυρίου καὶ ἐγγίσας εἶπε Μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς“ (Gen.
καὶ ἴδωμεν, τί καλὸν καὶ τί τερπνὸν καὶ τί προσδεκτὸν ἐνώπιον τοῦ ποιήσαντος ἡμᾶς.
Καὶ οἱ πρεσβύτεροι δὲ εὔσπλαγχνοι, εἰς πάντας ἐλεήμονες, ἐπιστρέφοντες τὰ ἀποπεπλανημένα, ἐπισκεπτόμενοι πάντας ἀσθενεῖς, μὴ ἀμελοῦντες χήρας ἢ ὀρφανοῦ ἢ πένητος ἀλλὰ προνοοῦντες ἀεὶ τοῦ καλοῦ ἐνώπιον θεοῦ καὶ ἀνθρώπων, ἀπεχόμενοι πάσης ὀργῆς,…
δημόσιον πυροῦ ἀρτάβαις ωκ ἐκωλύθην ὑπὸ Σαμβᾶτος τοῦ … … καὶ τῶν σὺν αὐτῷ ἐνώπιον συνόδου εἰς λόγον ἀνδρῶν ν, ἀναλαβόντος … στ … ἀνθρώπους … … τοδ
τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοίτου στρατηγῷ χαίρειν. τοῦ δεδομένου ὑπομνήματος ἀντίγραφον μεταδοθήτω ὡς καθήκει ἐνώπιον. ἔτους ἐνάτου Αὐτοκράτορος Καίσαρος Τραϊανοῦ Ἁδριανοῦ Σεβαστοῦ Τῦβι ιζ. Ἀνδρονίκῳ νεωκόρῳ τοῦ μεγάλου…
Ἡρακλείδης δοθεὶς εἰς κλῆρον ὑπηρετῶν μεταδέδωκα τὸ προγεγραμμένον ἐπιδικασθέντι μοι συνόντος Σαβείνου ἐν τῷ ἐνώπιον ὡς καθήκει. ἔτους ιθ Ἁδριανοῦ Καίσαρος τοῦ κυρίου Μεχὶρ γ.
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-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural 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
αἴρω, transliterated as airō, is a Greek verb meaning to lift, raise, or take up. It encompasses a range of actions such as bearing or carrying something away, and it can also refer to the figurative act of raising one's voice or expiating sin. The New Testament uses this word in contexts like lifting a bed (Mark 2:9) and bearing the cross (Matthew 16:24).
αἴρω (contr. fr. poet. deipw); fut. ἀρῶ; 1 aor. ἦρα, inf. ἄραι, impv. dpov; pf. ἦρκα (Col. ii. 14); Pass., (pres. αἴρομαι]; pf. ἦρμαι (Jn. xx. 1); 1 aor. ἤρθην; (on the rejection of iota subser. in these tenses see Bitm. Ausf. Spr. i. pp. 413, 439 ;[W. 47 (46)]); 1 fut. dpOjcopa; [fr. Hom. down]; in the Sept. generally i. q. NWI; to lift up, raise. 1. to raise up; a. to raise stones, Jn. viii. 59; serpents, Mk. xvi. 18; a dead body, Acts xx. 9. b. to raise upwards, elevate, lift up: the hand, Rey. x. 5; the eyes, Jn. xi. 41; the voice, i. e. speak in a loud tone, ery out, Lk. xvii. 13; Acts iv. 24, (also in prof. writ.) ; τὴν ψυχήν, to raise the mind, i. q. excite, affect strongly (with a sense of fear, hope, joy, grief, ete.) ; in Jn. x. 24 to hold the mind in suspense between doubt and hope, cf. Liicke [or Meyer] ad loc. ¢. to draw up: a fish, Mt. xvii. 27 (ἀνασπᾶν, Hab. i. 15)…
Read the full entry →αἴρω. For αἴρω, “raise,” (ii/A.D.) ἄραι τὴν χεῖρα, and so 70. 607% 57. for αἴρειν χεῖρας may be specially noted, the Alexandrian inser. in Predsigke 1323 (ii/A.D.): θεῷ ὑψίστῳ καὶ πάντων ἐπόπτῃ Kal Ἡλίῳ καὶ Νεμέσεσι αἴρει ᾿Αρσεινόη ἄωρος τὰς χεῖρας. The inscr. is heathen, but has striking similarity to the Jewish prayer for vengeance on which Deissmann comments in ZAZ p. 423 ff. : is its thought partly due to Jewish suggestion? In P Fay 103% (iti/A.D.) payment is allotted to the bearers of a corpse—tois ἠρκάσι “lift up,”? as in Rev τοῦ, cf. Syd/ 807% One passage (4-601) αὐτόν : cf. P Grenf 11. 77° (iii/iv A.D.) ( = Se/ec- | tions, p. 120). In a magical formula of iii/A.D. instructions are given to take twenty-nine palm leaves, on whicn the names of the gods have been inscribed, and then —épe (= alpe) κατὰ δύο δύο, ‘‘Jift them up two by two,” P Oxy VI. 8861 ( = Selections, p. 111). A…
Read the full entry →αἴρω (airō) — to take up.
ἀείρω,
Epic dialect, Ionic dialect, and poetry; αἴρω (once in [Refs 8th c.BC+], Attic dialect and Trag. (except [Refs 4th c.BC+]; Aeolic dialect ἀέρρω, [Refs 7th c.BC+]imperfect ἤειρον (συν-) [Refs 8th c.BC+], Epic dialect ἄειρον[Refs 8th c.BC+], Attic dialect and Trag. ᾖρον: future ἀρῶ [ᾱ], contraction for ἀερῶ (which is not found), [Refs 5th c.BC+]: aorist 1 ἤειρα (συν-) [Refs 8th c.BC+], (παρ-) [Refs 7th c.BC+], Epic dialect ἄειρα[Refs 8th c.BC+]; Aeolic dialect imperative ἀέρρατε[Refs 7th c.BC+]; subjunctive ἀέρσῃ[Refs]; participle ἀείρας[Refs 5th c.BC+]; ἦρα[Refs 5th c.BC+], 3rd.pers.plural ἤροσαν[LXX+3rd c.BC+], infinitive ἆραι[Refs 3rd c.BC+], participle ἄρας[Refs 5th c.BC+] in all moods]: perfect ἦρκα[Refs 4th c.BC+], (ἀπ-) [Refs 5th c.BC+]pluperfect ἤρκεσαν (ἀπ-) [Refs 4th c.BC+]:—middle ἀείρομαι (ἀπ-) [Refs 8th c.BC+]; αἴρομαι [Refs 5th…
Read the full entry →αἴρω
airo
a primary root; to lift up; by implication, to take up or away;
figuratively, to raise (the voice), keep in suspense (the mind),
specially, to sail away (i.e. weigh anchor); by Hebraism (compare
5375) to expiate sin:--away with, bear (up), carry, lift up, loose,
make to doubt, put away, remove, take (away, up).
see HEBREW for 05375
αἴρω
v.
I raise, lift up
αἴρω airō 101x
to take up, lift, raise; bear, carry; take away, remove; destroy, kill
αἴρω epic and poet. ἀείρω q.v. distinguish ἀρῶ from ἀ_ρῶ, contr. of ἀερῶ. Act.
to take up, raise, lift up, Il., etc.; αἴρειν βῆμα to step, walk, Eur.; αἴρ. σημεῖον to hoist a signal, Xen.:—Pass. to mount up, ascend, id. Xen.
often of armies and ships, αἴρ. τὰς ναῦς to get the fleet under sail, Thuc.:—also intr. to get under way, start, set out, ἆραι τῶι στρατῶι id. Thuc.;—so in Mid. and Pass., Hdt., etc.
to bear, sustain, μόρον Aesch.; ἆθλον Soph.
to raise up, exalt, Aesch.:—of passion, to exalt, excite, ὑψοῦ αἴρειν θυμόν to grow excited, Soph.; αἴρειν θάρσος to pluck up courage, Eur., etc.: Pass., οὐκ ἤρθη νοῦν ἐς ἀτασθαλίην Simon.
to raise by words, to extol, exaggerate, Eur., Dem.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
103 occurrences in the New Testament, rendered 55 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 101 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 132 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.
τοῦ μὲν γὰρ γεγονότος ἐπιμελεῖσθαι τὸν πατέρα καὶ ποιητὴν αἱρεῖ λόγος·
οἱ δὲ συνέντες ἰσχὺν αὐτῷ καὶ μέγεθος πραγμάτων τὴν ὄψιν προλέγουσαν καὶ κατʼ αὐτῶν τὴν ἐξουσίαν ἐσομένην τῷ μὲν Ἰωσήπῳ τούτων οὐδὲν ὡς οὐ γνώριμον αὐτοῖς τὸ ὄναρ ὂν διεσάφησαν, ἀρὰς δʼ ἐποιήσαντο μηδὲν εἰς τέλος αὐτῷ παρελθεῖν ὧν ὑπενόουν καὶ πρὸς…
τύπος ἐστὶν τοῦ Ἰησοῦ τῇ ἐκκλησίᾳ θέμενος, ὅτι ὃς ἐὰν θέλῃ τὸ ἔριον ἆραι τὸ κόκκινον, δεῖ αὐτὸν πολλὰ παθεῖν διὰ τὸ εἶναι φοβερὰν τὴν ἄκανθαν, καὶ θλιβέντα κυριεῦσαι αὐτοῦ.
Ἐπιθυμήτῳ μηδὲ Τρυφωνίωνι ἂν μή σε ασ … α … …… ται τὸ καθέν” αἱρῶν ὅτι ὁ ἐπίτροπος ἔγνωκε ὅτι ἔχει τ … … … … … ἐνέχυρον, ἄν
σὺν Σεξτιλλίωι ἑκατοντάρχηι δραχμαὶ ξ παιδαρίωι δραχμαὶ η γείνεται τοῦ ιη ἔτους ἀργυρίου δραχμαὶ Αρη καὶ τοῦ ιθ ἔτους ἀργυρίου δραχμαὶ ω καὶ τιμῆς κλημάτων εἰς μοσχείαν δραχμαὶ ρκ
ἀρουρῶν δ γ μίσθωσις Κρονίωνος πρὸς Ἀκῆν καὶ ἄλλον ἀρουρῶν … μίσθωσις Κρονίωνος πρὸς Ἡρᾶν ἀρουρῶν μίσθωσις Μαχάτου καὶ ἄλλου πρὸς Με … είφιον μυμ … μίσθωσις Ἀμάειτος πρὸς
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-ASN — Relative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
R-ASN Part of Speech: Relative pronoun Case: Accusative Number: Singular Gender: Neuter
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
κατάκειμαι (katakeimai) means to lie down or recline, often in the context of being sick or resting. It can also refer to reclining at meals, as seen in several New Testament passages like Mark 1:30 and Luke 5:25. The word is built from the prefix κατά and the root κεῖμαι. Some entries note its use in various contexts, including lying idle or stored up, but no significant disagreements among lexicons are present.
κατάκειμαι. For this verb used of one ill, as in Mk 189 a/., cf. P Ryl II. 685 (B.C. 89) [ore] διὰ τὰς πληγὰς ἀρρωστήσασα (/. --σαν) κατακεῖσαι (/. -κεῖσθαι) κινδυνεύρυσα (1. - σαν) τῶι βίωι, ‘the blows caused me to be laid up with sickness and my life is endangered ’’ (Edd.), P Tebt II. 422° (iii/A.D.) kataκιται, ‘‘she is laid up,’’ and see Field Mores, p. 25. The , κατακλαω word has a technical significance in P Oxy VII. 1040%* (a.D. 225) κύρια [τὰ γ]ράμματα δισσὰ γραφέντα ὡς ἐν [δ]ημοσίῳ κατακείμενα, ‘this bond, which is written in duplicate, is valid as if publicly registered” (Ed.), 73. X. 12571 (iii/A.D.) τῷ kar ἄνδρα τῷ ἐν δίη)μοσ[ίῳ κατα]κειμένῳ, “to the individual list lodged in the archives” (Edd.). See also P Strass I. 4129 (A.D. 250) δύο ταλάντ]ων παρ᾽ ἐκείνῳ κ[ατ]ακειμένων, “‘indem die zwei Talente bei ihm beruhten” (Ed.), and the contracted karak in Meyer Ostr 767 (A.D.…
Read the full entry →κατάκειμαι (katakeimai) — to recline.
κατάκειμαι,
Epic dialect 3rd.pers. plural κατακείαται [Refs 8th c.BC+]: Ionic dialect pluperfect κατεκέατο [Refs 5th c.BC+]; subjunctive -κέωμαι[Refs 5th c.BC+] —passive, only in present and imperfect with future middle -κείσομαι:—lie down, μῆλα τὰ δὴ κατάκειτ᾽ ἐσφαγμένα [Refs 8th c.BC+]; ἐπὶ πλευρὰς κ. [Refs 8th c.BC+]; νέκυς κ. [Refs 7th c.BC+]
2. lie hid, ἐν λόχμῃ.. κατέκειτο μέγας σῦς [Refs 8th c.BC+]
3. lie stored up, δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει [Refs 8th c.BC+]
3. b to be deposited, of deeds in a registry, [Refs 3rd c.AD+]
4. lie sick, keep one's bed, [NT+5th c.BC+]; lie in bed, [NT+5th c.BC+]
5. lodge, reside, [Refs 5th c.BC+]
κατάκειμαι
katakeimai
from 2596 and 2749; to lie down, i.e. (by implication) be sick;
specially, to recline at a meal:--keep, lie, sit at meat (down).
see GREEK for 2596
see GREEK for 2749
κατάκειμαι
v.
I recline, am lying ill
κατάκειμαι epic 3rd pl. κατακείαται ionic -κέαται subj. -κέωμαι Pass., only in pres. and imperf. fut. mid. -κείσομαι to lie down, lie outstretched, Hom., Ar.; κατακείω used as fut. of κατάκειμαι κατακείετε οἴκαδ᾽ ἰόντες, Od.; σπείσαντες κατακείομεν (epic for -κείωμεν), id. Od.; κακκείοντες ἔβαν (epic part.) they went to lie down, Hom.
to lie hid, lurk, Hom.
to lie stored up, Lat. reponi, Il., Hes.
to lie sick, Hdt.:— also to lie idle, Xen.
to recline at meals, Lat. accumbere, πῖνε, κατάκεισο Ar.
of land, to lie sloping to the sea (so Hor. Usticae cubantis), Pind.
Verb-INI-3S — Verb · imperfect · no voice stated · indicative · third person · singularimperfect no voice stated indicative — a continuing action in past time.
V-INI-3S Part of Speech: Verb Tense: Imperfect Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
li'-ing.
See LIE.
- Forbidden
- Hateful to God
- An abomination to God
- A hindrance to prayer
Isa 59:2,3
- The devil, the father of
12 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 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
ἔστι δὲ καὶ τούτου δεῖγμα τὸ ἐν ταῖς ἱεραῖς ἀναγραφαῖς κατακείμενον, τὸ „κύριος πολεμήσει ὑπὲρ ὑμῶν, καὶ ὑμεῖς σιγήσεσθε“ (Exod.
ἐπεὶ δὲ πάλιν αὐτὸν προσελθὸν τὸ δαιμόνιον ἐθορύβει πνεῦμα καὶ συνετάραττε, καλέσας εἰς τὸ δωμάτιον ἐν ᾧ κατέκειτο κατέχων τὸ δόρυ προσέταξε τῷ ψαλμῷ καὶ τοῖς ὕμνοις ἐξᾴδειν αὐτόν.
οἰκονομίας μὴ διεστρῶσθαι τὸν Ψενοσῖριν Φο … μητρὸς Θενφατρῆτος Θενπνεφερῶτα Ψεντασεῦτος μητρὸς Θενφατρῆτος μηδὲ κατακεῖσθαι. καὶ τῇ α ἐπαγομένων τοῦ αὐτοῦ β ἔτους διʼ ἀγορανόμων μητροπόλεως ἡ Ταυσῖρις μετὰ
τε χειρόγραφον τοῦτο κύριον ἔστω πάντῃ ἐπιφερόμενον καὶ παντὶ τῷ ἐπιφέροντι ὡς ἐν δημοσίῳ κατακείμενον. ἔτους ιϛ Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Μεχὶρ κθ Ἑρμαῖος Ἑρμαίου ὁ καὶ τὸ
τόδε τὸ χειρόγραφον δισσὸν ἐγράφη χωρὶς ἄλλων ὧν ὀφείλω σοι κύριον ὡς ἐν δημοσίῳ κατακείμενον … ἔτους κζ Μάρκου Αὐρηλίου Κομμόδου Ἀντωνίνου Καίσαρος τοῦ κυρίου
The Greek word ἀπέρχομαι (i.e., *aperchomai*) means to go away or depart, and can imply both leaving a place and arriving at another. It is used in various contexts, including literal departures and metaphorical senses, such as following someone. Notably, some lexicographers disagree on whether it can mean to return, with Thayer suggesting it does not inherently carry that meaning.
ἀπ-έρχομαι,
[in LXX chiefly for הלךְ;]
to go away, depart (also, in late writers, with "perfective" force, to arrive at a destination, the thought being carried on to the goal; M, Pr., 111 f., 247; MM, s.v.);
absol.: Mt 13:25, al.; ptcp., ἀπελθών, used pleonastically with other verbs as in Heb. (Dalman, Words, 21), Mt 13:28, al.;
ἀπ-έρχομαι ; fut. ἀπελεύσομαι (Mt. xxv. 46; Ro. xv. 28; W. 86 (82)); 2 aor. ἀπῆλθον (ἀπῆλθα in Rev. x. 9 [where RG Tr -θον], ἀπῆλθαν LT Tr WH in Mt. xxii. 22; Rev. xxi. 1, 4 [(but here WH txt. only), ete., and WH in Lk. xxiv. 24]; cf. W. § 13,1; Mullach p. 17 sq. [226]; B. 39 (34); [.Soph. Lex. p. 38; Tdf. Proleg. p. 123; WH. App. p. 164 sq.; Kuenen and Cobet, N. T. p. lxiv.; Scrivener, Introd. p. 562; Collation, ete., p. liv. sq.]); pf. ἀπελήλυθα (Jas. i. 24); plpf. ἀπεληλύθειν (In. iv. 8) ; [fr. Hom. down]; to go away (fr. a place), to depart; 1. properly, a. absol.: Mt. xiii. 25; xix. 22; Mk. v. 20; Lk. viii. 39; xvii. 23; Jn. xvi. 7, ete. Ptep. ἀπελθών with indic. or subj. of other verbs in past time to go (away) and ete.: Mt. xiii. 28,46; xviii. 30; xxv. 18, 25; xxvi. 36; xxvii. 5; Mk. vi. 27 (28), 37; Lk. v.14. Ὁ. with specification of the place into which, or of the person to…
Read the full entry →ἀπέρχομαι occurs in a special sense in the affectionate letter of Philonides to his father the “‘ architect’ Cleon, P Petr II. 13 (19)? (middle of iii/B.c.) (=Witkowski?, p. 19), ζῶντός σου καὶ εἰς θεοὺς ἀπελθόντος. So, much later, in the beautiful simplicity of a Christian epitaph, Preisigke 1190: Tahoat ἐβίωσεν Parr I, qa ἀπέχω εἴκουσι ὀκτώ, γ(ίνονται) (ἔτη) KH His λαμπρὰν (sc. γῆν) ἀπῆλθεν ---ἃ striking contrast to the monotonous ἄωρε χαῖρε on the pagan tombs of the young. of the word, it is sufficient to cite P Par 32°* (B.c. 162) γινώσκετε, ἀφ᾽ οὗ ἀφ᾽ ὑμῶν ἀπελήλυθα, μὴ ἐσχολα[κέν]αι For the ordinary use A.D.) πρὶν οὖν ἀπέλθῃς πρὸς Χαιρήμονα, ἀνά(βαινεὶ πρός pe, ἵνα σοι ἀποτάξομαι. It inay be noted that “‘in later times the idea of the word goes forward to the goal” (Usener, Pe/agiaLegenden, p. 49). So in Pelagia, p. 75) ἀπήλθαμεν ἐν τῇ μεγάλῃ ἐκκλησίᾳ, “ we arrived at the great…
Read the full entry →ἀπέρχομαι (aperchomai) — to go away.
ἀπέρχομαι,
future -ελεύσομαι (Attic dialect future ἄπειμι): perfect -ελήλυθα: aorist -ῆλθον:— go away, depart from, with genitive, πάτρης[Refs 8th c.BC+] cease from tears. [Refs 5th c.BC+]
2. with εἰς, implying departure from one place and arrival at another, ἀ. ἐς τὰς Σάρδις[Refs 5th c.BC+]; ἀ. ἐπ᾽ οἴκου depart homewards, [Refs 5th c.BC+]; ἀπῆλθεν ὅθεν.. went back to the place whence he came, [Refs 5th c.BC+]
3. absolutely, [Refs 5th c.BC+]; ταχεῖ᾽ ἀπέρχεται (i.e. ἡ νόσος) [Refs 5th c.BC+]; κᾷτ᾽ ὀφλὼν ἀ. [Refs 5th c.BC+]; ἄπελθε τουτονὶ λαβών take him and be off! [Refs 5th c.BC+]
4. with participle, ἀ. νικῶν come off conqueror, [Refs 1st c.AD+]
ἀπέρχομαι
aperchomai
from 575 and 2064; to go off (i.e. depart), aside (i.e. apart) or
behind (i.e. follow), literally or figuratively:--come, depart, go
(aside, away, back, out, ... ways), pass away, be past.
see GREEK for 575
see GREEK for 2064
ἀπέρχομαι
v.
I come or go away from, depart, return
ἀπέρχομαι to go away, depart from, c. gen., Hom., attic; ἀπό or ἐκ τόπου Thuc.
when used with εἰς, departure from one place and arrival at another is implied, ἀπ. ἐς Σάρδις Hdt., etc.
absol. to depart, id. Hdt., Thuc., etc.: to depart from life, Anth.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
119 occurrences in the New Testament, rendered 44 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 117 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 69 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.
ἦλθον, ἀπῆλθον, ἐφάνησαν, ἀπεπήδησαν, πρὶν καταληφθῆναι βεβαίως ἀπέπτησαν.
οὐ γὰρ ἦν αὐτοῖς εἰς Αἴγυπτον ἀπελθεῖν μὴ μετὰ τῶν ἐπαγγελιῶν ἀπερχομένοις, καὶ τοῦ πάθους οὖν χείρονος καθʼ ἑκάστην ἡμέραν γινομένου καὶ τῶν υἱῶν δεομένων οὐκ εἶχεν, ὅ τι χρήσαιτο τοῖς παροῦσιν.
ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων: Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν: ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη: Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ̓ εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ:…
Ασ· παραγενομένου γὰρ τοῦ πλοίου ἐπὶ τὸν ὅρμον καὶ τῶν παρʼ αὐτοῦ κωλυσάντων κενὸν ἀπῆλθεν. ἀξιοῦμεν οὖν σε, ἐπειδὴ οὐθʼ ἡμῖν ἐκποιεῖ ἀποδημεῖν οὔτʼ ἐκείνωι ἐνθάδε παραγενέσθαι, γράψαι αὐτῶι
σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ
εἰς τὴν πόλιν καὶ ποίησον … τας καλοὺς τεσσαράκοντα , ἐπεὶ βουλεύομαι εἰς πόλιν ἀπελθεῖν χάριν τοῦ μικροῦ καὶ χάριν ἐκείνου τοῦ μετεώρου ἕως πεντεκαιδεκάτης τοῦ ἐνεστῶτος μηνὸς Χύακ,
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 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 1,766 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 →
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·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
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
οἶκος (oikos) primarily means a house or dwelling, but it also extends to refer to a household or family. In the New Testament, it is used in various contexts, including literal homes (Acts 2:2) and metaphorical uses such as the Church (1 Peter 2:5). The word can denote a sanctuary or temple, reflecting its broader significance in both Greek and Hebrew traditions.
οἶκος, -οῦ, ὁ,
[in LXX chiefly for בַּיִת, also for הֵיכָל, אֹהֶל, etc.;]
prop., a house, dwelling: Ac 2:2 19:16; c. gen. poss., Mt 9:6, 7, Mk 2:11, Lk 1:23, al.; c. gen. attrib., ἐμπορίου, Jo 2:16; προσευχῆς, Mt 21:13, al.; of a sanctuary (Hdt., Eur.): οἶ. τ. θεοῦ, of the tabernacle, Mt 12:4, al.; the temple, Mt 21:13, al.; metaph. of a city: Mt 23:38, Lk 13:35; of the body,
οἶκος, -ου, ὁ, [ef. Lat. views, Eng. ending -wich; Curtius § 95], fr. Hom. down; Sept. in numberless places for 13, also for ‘on a palace, mk a tent, ete.; 1. a house; a. strictly, an inhabited house [differing thus fr. δόμος the building]: Acts ii. 2; xix. 16; τινός, Mt. ix. 6 sq.; Mk. ii. 11; v. 38; Lk. i. 23, 40, 56; viii. 39, 41, εἴς. ; ἔρχεσθαι eis οἶκον, to come into a house (domum venire), Mk. iii. 20 (19); εἰς τὸν οἶκον, into the (i. 6. his or their) house, home, Lk. vii. 10; xv. 6; ἐν τῷ οἴκῳ, in the (her) house, Jn. xi. 20; ἐν οἴκῳ, at home, 1 Co. xi. 34; xiv. 35; of εἰς τὸν οἶκον (see eis, C. 2), Lk. ix. 61; κατ᾽ οἶκον, opp. to ἐν τῷ ἱερῷ, in a household assembly, in private, [R. V. at home; see κατά, II. 1 d.], Acts ii. 46; ν. 42; κατ᾽ οἴκους, opp. to δημοσίᾳ, in private houses, [A. V. from house to house; see κατά, II. 3 a.], Acts xx. 20; κατὰ τοὺς οἴκους εἰσπορευόμενος…
Read the full entry →οἶκος. As illustrating the NT conception of the otkos πνευματukds and the οἶκος τοῦ θεοῦ Thieme (p. 31) refers not only to the place which ‘‘the house of God” had in Jewish religion, but also to the ‘‘holy houses” of Greek antiquity, as preparing the way for the Christian usage (1 Tim 3}°, 1 Pet 417): see e.g. Magn 945 (ii/B.c.), where a certain Εὔφημος ἸΤαυσανίου νεωκόρος is praised for his liberality— eis T]O[v olk]Jov τὸν ἱερόν, 2. 1177 (Ist half ii/A.p.) τῷ ἱερῷ οἴκῳ τῶν ἐν Κλίδωνι, and Sy// 571 (-- 8 987)% (iv/B.c.), where mention is made of an οἶκος τεμένιος ἱερός in Chios. In Herodas i. 26 οἶκος τῆς θεοῦ refers to Aphrodite. From the fact that a tomb was often dedicated to a local deity, and hence became his ‘‘temple” or ‘‘home,” it is natural that οἶκος should be used in inscrr. in the sense of ““tomb,”’ as at Cibyra BCH ii. (1878), p. 610 f., and Magnesia Ζό. xviii. (1894) p.…
Read the full entry →οἶκος (oikos) — house: home.
οἶκος, ὁ,
house, not only of built houses, but of any dwelling-place, as that of Achilles at Troy (see. κλισία), [Refs 8th c.BC+]; of the Cyclops' cave, [Refs 8th c.BC+]; of a tent, [LXX]; οἶκον ἱκάνεται is coming home, [Refs 8th c.BC+]; εἰς or ἐς οἶκον [Refs 5th c.BC+]; οἱ κατ᾽ οἶκον[Refs 5th c.BC+]; ἐπ᾽ οἴκου ἀποχωρῆσαι go home wards, [Refs 5th c.BC+]; ἀπ᾽ οἴκου from home, [Refs]; compare οἰκία.
__b frequently omitted after εἰς or ἐν, see at {εἰς} [Refs 4th c.BC+]
2. room, chamber, [Refs 8th c.BC+]; dining-hall, ἑπτάκλινος οἶ. [Refs 5th c.BC+]; room in a temple, [Refs] frequently, = a single house, [Refs 8th c.BC+]; κλαυθμῶν τῶν ἐξ οἴκων domestic griefs, [Refs 5th c.BC+]; ἐς or πρὸς οἴκους, [Refs]; κατ᾽ οἴκους at home, within, [Refs 5th…
οἶκος
oikos
of uncertain affinity; a dwelling (more or less extensive, literal or
figurative); by implication, a family (more or less related, literally
or figuratively):--home, house(-hold), temple.
οἶκος, ου, ὁ
n.m.
a house, household
οἶκος oikos 114x
a house, dwelling, Mt. 9:6, 7; Mk. 2:1, 11; 3:20; place of abode, seat, site, Mt. 23:38; Lk. 13:35; met. a spiritual house or structure, 1 Pet. 2:5; meton. a household, family, Lk. 10:5; 11:17; a spiritual household, 1 Tim. 3:15; Heb. 3:6; family, lineage, Lk. 1:27, 69; 2:4; from the Hebrew, a people, nation, Mt. 10:6; 15:24
οἶκος οἶκος, ὁ, a house, abode, dwelling, Hom., Hes., etc.:— acc. οἶκον, ῀ οἶκόνδε, οἴκαδε, homeward, home, Od.; κατ᾽ οἴκους at home, within, Hdt.; κατ᾽ οἶκον Soph., etc: —ἐπ᾽ οἴκου ἀποχωρεῖν to go home wards, Thuc., etc.: ἀπ᾽ οἴκου from home, id. Thuc.
part of a house, a room, chamber, Od.: pl. οἶκοι for a single house, Lat. aedes, tecta, id. Od., attic
the house of a god, a temple, Hdt., Eur.
one's house, household goods, substance, Hom., etc.
a house, household, family, Od., etc.
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
hom (bayith, "house," maqom, "place," 'ohel, "tent" (Jud 19:9), shubh, "to cause to turn back," tawekh, tokh, "middle," "midst" (De 21:12); oikos, "house," "household," endemeo, "to be among one's people," oikos idios, "one's own proper (house)"): This term in Scripture does not stand for a single specific word of the original, but for a variety of phrases. Most commonly it is a translation of the Hebrew bayith, Greek oikos "house," which means either the building or the persons occupying it. In Ge 43:26 "home" and "into the house" represent the same phase, "to the house" (ha-bayethah). In Ru 1:21, "hath brought me home again" means "has caused me to return." In
→ See FAMILY=
113 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 114 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 890 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 εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
αὔξων δὲ τὸν οἶκον πλήθει χρημάτων ἐξ ἁρπαγῆς καὶ βίας πρὸς ἡδονὴν καὶ λῃστείαν τοὺς ἐντυγχάνοντας παρακαλῶν διδάσκαλος αὐτοῖς ὑπῆρχε πονηρῶν ἐπιτηδευμάτων, καὶ τὴν ἀπραγμοσύνην, ᾗ πρότερον συνέζων οἱ ἄνθρωποι, μέτρων ἐπινοίᾳ καὶ σταθμῶν μετεστήσατο…
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ
καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου
δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν
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
The Greek verb δοξάζω (doxazo) is derived from δόξα and encompasses meanings related to thinking, supposing, and holding opinions, as well as glorifying or extolling someone or something. It is used in the New Testament to denote actions of praising, magnifying, and rendering glory, particularly in reference to God and Christ. The lexicons generally agree on its applications, though some nuances in usage may vary.
δοξάζω
(< δόξα),
[in LXX chiefly for כּבד ni., pi., also for פּאר, etc. ;]
to think, suppose, hold an opinion (Æsch., Plat., al.).
To bestow δόξα (q.v.) on, to magnify, extol, praise (Thuc., iii, 45; Plut., al.): c. acc, Mt 5:16, Mk 2:12, Jo 8:54, Ro 15:6, I Pe 2:12, al.; id. seq. ἐπί Lk 2:20; ἐν, Ga 1:24, I Pe 4:16.
In LXX and NT (v.s. δόξα, 3), to clothe with splendour, glorify (Ex 34:29, 30, Ps 36 (37):20,
δοξάζω; [impf. ἐδόξαζον] ; fut. δοξάσω ; 1 aor. ἐδόξασα; Pass., [ pres. δοξάζομαι]; pf. δεδόξασμαι ; 1 aor. ἐδοξάσθην ; (δόξα); Vulg. honorifico, glorifico, clarifico ; Sept. chiefly for 723, several times for 983, (in Ex. xxxiv. 29 sq. 35 δοξάζεσθαι stands for 1 to shine) ; 1. to think, suppose, be of opinion, (Aeschyl., Soph., Xen., Plat., Thuc., et sqq.; nowhere in this sense in the sacred writings). 2. fr. Polyb. (6, 53, 10 δεδοξασμένοι ἐπ᾽ ἀρετῇ) on to praise, extol, magnify, celebrate: twa, pass., Mt. vi. 2; Lk. iv. 15; ἑαυτόν, to glorify one’s self, Jn. viii. 54; Rev. XViil. 7; τὸν λόγον Tod κυρίου, Acts xiii. 48; τὸ ὄνομα τοῦ κυρίου, Rev. xv.4; τὸν θεόν, Mt. v. 16; ix. 8; xv. 31; Mk. 1.12; Lk. v. 25 sq.; vii. 16; xiii. 13; xvii. 15; xviii. 43; xxiii. 47; Acts xi. 18; xxi. 20 [Rec. κύριον] ; Ro. xv. 6, 9 [W. § 44,3 b.; 332 (311)]; 1 Pet. ii. 12; iv. 14 Ree.; with the addition of…
Read the full entry →δοξάζω. The verb is found in the sepulchral epitaph ot ἃ yzmus, already cited s.v. δεισιδαίμων, Aabe/ 6077 (ili/A.D.) εὐφρανθεὶς ἐφ᾽ ὅσον μοῖραι χρόνον ὥρισαν αὐτῷ. εὐσεβίης ἕνεκεν δοξασθεὶς καὶ μετὰ λήθην. As illustrating the NT usage of this word, the following invocation from the magical papyrus P Lond 121° (jii/a.p.) (=I. p. 100) is noteworthy—kvpla “Iows . . . δόξασόν por (for pe), ὡς ἐδόξασα τὸ (ὄνομα) τοῦ υἱοῦ (pap. viots) σου “Ὥρου : cf. Reitzenstein Poimandres, p. 22 n°. See Anz Subsidia, p. 356. A further magical quotation was given above under δόξα. Grimm’s ‘fuse not found in prof. writ.,”’ viz. ‘‘to etc., disappears from that make glorious, adorn with lustre” category, as we might expect: cf. also OG/S 168° (B.C. 115) ἐν ᾿Εἰλ]εφαντίνηι ἱεροῦ δεδοξασμένου ἐξ ἀρχαίων καὶ [. . - The verb survives in MGr, with partic. δοξασμένος as an adj., ‘‘celebrated.”’ Aooxas is found as a…
Read the full entry →δοξάζω (doxazō) — to glorify.
δοξ-άζω,
think, imagine, with accusative et infinitive,[Refs 5th c.BC+]; with double accusative, πῶς ταῦτ᾽ ἀληθῆ.. δοξάσ; how can I suppose this to be true? [Refs 5th c.BC+]; δοξάζων μὲν οὔ not expecting it, [Refs 5th c.BC+] —passive, δ. εἶναι to be supposed to be, [Refs 5th c.BC+]; ὅση δοξάζεται (i.e. εἶναι) [Refs]
2. with participle, δοξάσει τις ἀκούων will suppose that he hears, [Refs 4th c.BC+]
3. with accusative cognate, δόξας δ. entertain opinions, [Refs 5th c.BC+]; δ. ψευδῆ hold false opinions, [Refs]
4. absolutely, form or hold an opinion, [Refs 5th c.BC+]; opposed to γιγνώσκω, [Refs]; opposed to ἐπίσταμαι, [Refs 5th c.BC+]
5. passive, to be matter of opinion, ταῦτα δεδοξάσθαι [Refs 6th c.BC+]
δοξάζω
doxazo
from 1391; to render (or esteem) glorious (in a wide
application):--(make) glorify(-ious), full of (have) glory, honour,
magnify.
see GREEK for 1391
δοξάζω
v.
I glorify, honor, bestow glory on
δοξάζω doxazō 61x
to think, suppose, judge; to extol, magnify, Mt. 6:2; Lk. 4:15; in NT to adore, worship, Rom. 1:21; to invest with dignity or majesty, 2 Cor. 3:10; Heb. 5:5; to signalize with a manifestation of dignity, excellence, or majesty, Jn. 12:28; 13:32; to glorify by admission to a state of bliss, to beatify, Rom. 8:30
δοξάζω from δόξα δοξάζω, φυτ. -άσω to think, imagine, suppose, fancy, conjecture, c. acc. et inf., Aesch., etc.; inf. omitted, πῶς ταῦτ᾽ ἀληθῆ δοξάσω; how can I suppose this to be true? id. Aesch.:—Pass., δοξάζεται (sc. εἶναι) is supposed to be, Plat.
c. acc. cogn., δόξαν δοξάζειν to entertain an opinion, id. Plat.
absol. to hold an opinion, Soph., Thuc.
to magnify, extol, id. Thuc.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
62 occurrences in the New Testament, rendered 30 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 61 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 49 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.
τοὺς υἱοὺς — υἱοὶ δέ εἰσιν οἱ κατὰ μέρος τῆς ψυχῆς λογισμοί — φάσκων εἶναι σαυτοῦ σωφρονεῖς ἢ μέμηνας τοιαῦτα δοξάζων;
τοῦ δὲ Ἁβράμου ἔτι καὶ νῦν ἐν τῇ Δαμασκηνῇ τὸ ὄνομα δοξάζεται καὶ κώμη δείκνυται ἀπʼ αὐτοῦ Ἁβράμου οἴκησις λεγομένη.
θυσία αἰνέσεως δοξάσει με, καὶ ἐκεῖ ὁδός, ᾗ δείξω αὐτῷ τὸ σωτήριον τοῦ θεοῦ.
πέμψω. οὐκ ἔπεμψά σοι, ἄδελφε, κρέας ἵνα μὴ ἀποτάξωμαί σοι. λοιπὸν ἐρωτῶ σε, κύριε, δόξασόν με καὶ ἔρχου μετὰ τοῦ Αἰθίοπος. εὐφρανθῶμεν. ἔρρωσο
πέμψας μοι γράμματα τῆς σῆς θεοφιλοῦς εὐτεκνίας, καὶ ἐκ τούτων γνοὺς τὴν ῥῶσιν αὐτῆς, ἐδόξασα τὸν δεσπότην Θεὸν· προετρεψάμην δὲ τὴν αὐτοῦ μεγαλοπρέπειαν ἀνελθεῖν εἰς τὰ μοναστήρια καὶ ἐπισκέψασθαι
παιδίον … τῆς κυρίας Χρυσάνθης. καὶ τί δυνάμεθα ποιῆσαι εἰς τοῦτο εἰ μὴ μόνον δοξάσαι τὸν φιλάνθρωπον θεόν; διὰ τοῦ γράμματος ἀσπάζομαι αὐτὴν καὶ διʼ αὐτῆς τὰ θεοφύλακτα κοινὰ
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
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →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
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς