Luke 6:16 — Word Study
N1904καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς καὶ ἐγένετο προδότης.
BSAand Judas [son]Ioudas [son of another James] of JamesIakōbos andkai JudasIoudas [the man from Kerioth Town] IscariotIskariōtēs, Iskariōth whohos, hē alsokai becameginomai▸ [a betrayer, one who enabled the Jewish leaders to seize Jesus] [the] betrayer.prodotēs [one who betrays others, a deceiver]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | |
| Ἰούδαν | Judas [son] | Noun, accusative, singular |
| Ἰακώβου | of James | Noun, genitive, singular |
| καὶ | and | Conjunction |
| Ἰούδαν | Judas | Noun, accusative, singular |
| Ἰσκαριὼθ | Iscariot | Noun, accusative, singular |
| ὃς | who | Relative pronoun, nominative, singular |
| καὶ | also | Conjunction |
| ἐγένετο | became | Verb, second aorist, middle deponent |
| προδότης. | [the] betrayer. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Judas son of James, and Judas Iscariot, who became a traitor. |
| KJV | And Judas the brother of James, and Judas Iscariot, which also was the traitor. |
| ASV | and Judas the son of James, and Judas Iscariot, who became a traitor; |
| YLT | Judas of James, and Judas Iscariot, who also became betrayer;) |
| WEB | Judas the son of James; and Judas Iscariot, who also became a traitor. |
| BBE | And Judas, the son of James, and Judas Iscariot, he who was false to him. |
Where they part company is ἐγένετο — see How Translations Differ.
The sentence is straightforward, with a main clause introducing the two Judases and a relative clause describing Judas Iscariot's betrayal.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὅς
verbγίνομαι
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 6:16
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 Selection of the Twelve Apostlesgenerated
Luke 6:16 identifies two individuals named Judas among the apostles. One is referred to as Judas son of James, and the other is Judas Iscariot, who is noted for his betrayal of Jesus. This moment is part of a larger narrative where Jesus selects His twelve apostles, as seen in the surrounding verses, which emphasize the significance of their roles in the early church.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 10:3 | Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; |
| 2 | Mark 3:18 | Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, |
| 3 | John 14:22 | Judas (not Iscariot) asked Him, “Lord, why are You going to reveal Yourself to us and not to the world?” |
| 4 | Jude 1:1 | Jude, a servant of Jesus Christ and a brother of James, To those who are called, loved by God the Father, and kept in Jesus Christ: |
| 5 | Matthew 26:14–16 | Then one of the Twelve, the one called Judas Iscariot, went to the chief priests |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — Ἰούδας, Ioudasgenerated
The name Ἰούδας (transliterated as Ioudas) refers to several figures in the New Testament, primarily Judah, son of Jacob, and includes notable individuals like Judas Iscariot. The parsing indicates that it is in the accusative case, singular, masculine, which is appropriate for its role as a direct object in the sentence.
In this context, it specifically identifies Judas son of James, distinguishing him from Judas Iscariot. The use of the name highlights the importance of lineage and identity among the apostles, as well as the tragic fate of Judas Iscariot.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Judas son of James, and Judas Iscariot, who became a traitor.' The KJV uses 'Judas the brother of James, and Judas Iscariot, which also was the traitor,' while the ASV states 'and Judas the son of James, and Judas Iscariot, who became a traitor.'
The translations agree on the identification of the two Judases, but differ slightly in phrasing. The KJV and others emphasize Judas Iscariot's role as 'the traitor,' while the BSB and ASV focus on his transformation into a traitor.
Sentence Structuregenerated
The verse contains a main clause with two noun phrases: Ἰούδαν and Ἰσκαριώθ. The finite verb is ἐγένετο, which means 'became,' linking the subject to the predicate that describes Judas Iscariot's role.
The structure highlights the connection between the two Judases, using conjunctions to join their identities and the description of Judas Iscariot's betrayal.
Septuagint Backgroundgenerated
Ἰούδας is used in the Septuagint to refer to Judah, son of Jacob, as seen in the Hebrew יְהוּדָה. This connection emphasizes the historical significance of the name and its roots in the Old Testament.
The name Ἰσκαριώθ does not appear in the Septuagint, as it is specific to the New Testament context, indicating Judas's geographical origin.
In plain words — the whole versegenerated
Luke 6:16 mentions two men named Judas among the apostles: one is identified as Judas son of James, and the other is Judas Iscariot, known for betraying Jesus. This distinction is important as it highlights the tragic role of Judas Iscariot in the story of Jesus.
Frequently Asked Questionsgenerated
The two Judases are distinguished by their lineage and roles; one is Judas son of James, while the other is Judas Iscariot, the betrayer.
It signifies that Judas Iscariot betrayed Jesus, leading to His arrest and crucifixion, marking a pivotal moment in the New Testament narrative.
It emphasizes the importance of lineage and identity among the apostles, showing that they came from diverse backgrounds.
Judas Iscariot's betrayal serves as a cautionary tale about loyalty and the consequences of betrayal.
Reflection Questionsgenerated
- How can I remain loyal in my commitments, unlike Judas Iscariot?
- What does the identity of Judas son of James teach us about the diversity among Jesus' followers?
- In what ways can I learn from the mistakes of Judas Iscariot?
- How do the roles of the apostles influence our understanding of the early church?
The early church on this verse — how the Fathers read it
Early church Fathers comment on the significance of the two Judases, particularly Judas Iscariot's betrayal.
With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddaeus. But what prevented a man from being called by two or three names? Judas the traitor is chosen,
Augustine notes the distinction between Judas son of James and Judas Iscariot, emphasizing the importance of names.
Early Church Fathers on Luke 6 →Judas of James, and Judas Iscariot, who was the traitor. And for the sake of distinction, he doubled the names. One of whom, as he himself writes in the catholic Epistle, is the brother of James, who was also called Thaddaeus.
Bede explains the need for clarity in identifying the apostles, highlighting Judas Iscariot's betrayal.
Early Church Fathers on Luke 6 →Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Luke 6:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Judas the brother of James,.... Of that James, that was the son of Alphaeus; though the Syriac and Arabic versions call him "the son of James", very wrongly: this Judas was also called Thaddaeus
Read John Gill on Luke 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySimon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Simon ... See the notes at Matthew 10:1-4.
Read Robert Jamieson on Luke 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. Ver. 16.
Read John Trapp on Luke 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14-16) Simon, (whom he also named Peter).—For the list of the Twelve Apostles see Notes on Matthew 10:2. The only special points in St. Luke’s list are (1) that he gives Simon Zelotes, obviously as a translation, for Simon the Cananite, or Cananæan, of the other two lists, and gives James’s Judas, leaving it uncertain whether he means that the latter was son or brother of the former. His use of the same formula in the genealogy of Luke 3 is in favour of the former relationship.
Read Charles John Ellicott on Luke 6 →CambridgeThe Cambridge Bible for Schools and Colleges8. which also was the traitor] Rather, who also became a traitor. “Have not I chosen you twelve, and one of you is a devil?” John 6:70; 1 John 2:17; typified by Ahithophel, Ps. 12:9. If it be asked why our Lord chose him, the answer is nowhere given to us, but we may reverently conjecture that Judas Iscariot, like all human beings, had in him germs of good which might have ripened into holiness, if he had resisted his besetting sin, and not flung away the battle of his life. It is clear that John (at least) among the Apostles had early found him out (John 12:5, and that he had received from our Lord more than one solemn warning (Luke 12:15, Luke 18:25, &c.).
Read Cambridge on Luke 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Judas the brother of James—See note on Matthew 10:3. This “was the man of three names.” His given name doubtless was Judah; his two surnames, Lebbeus and Thaddeus, were words of nearly the same
Read Daniel Denison Whedon on Luke 6 →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
Judas son of James, and Judas Iscariot, who became a traitor.
Judas the son of James; and Judas Iscariot, who also became a traitor.
Judas son of James, and Judas Iscariot, who became a traitor.
Judas the son of James, and Judas Iscariot, who became a traitor.
Tyndale line
And Judas the brother of James, and Judas Iscariot, which also was the traitor.
and Judas the son of James, and Judas Iscariot, who became a traitor;
and Judas the son of James, and Judas Iscariot, which was the traitor;
And Judas the brother of James, and Judas Iscariot, who also was the traitor.
Iudas Iames brother, and Iudas Iscariot, which also was the traitour.)
Strictly literal
[and] Judas [brother] of James, and Judas Iscariote, who was also [his] betrayer;
Judas of James, and Judas Iscariot, who also became betrayer;)
Judas of James, and Judas Iscariot, who also became betrayer.
Judas son of James, and Judas Iscariot, who became a traitor.
From the Latin
And Jude, the brother of James, and Judas Iscariot, who was the traitor.
Simplified
Judas the son of James, and Judas Iscariot (who became a traitor).
And Judas, the son of James, and Judas Iscariot, he who was false to him.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
et Judam Jacobi, et Judam Iscariotem, qui fuit proditor.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܝܗܘܕܐ ܒܪ ܝܥܩܘܒ ܘܝܗܘܕܐ ܣܟܪܝܘܛܐ ܗܘ ܕܗܘܐ ܡܫܠܡܢܐ
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 Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς — ἐγένετο προδότης.
The standard critical text of the New Testament.
καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς — ἐγένετο προδότης.
The previous edition, still widely cited.
καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς — ἐγένετο προδότης.
The Society of Biblical Literature edition, freely licensed.
καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς — ἐγένετο προδότης.
The edition that turned scholarship toward the earliest manuscripts.
καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς καὶ ἐγένετο προδότης.
An independent critical text built from the oldest witnesses then known.
καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς — ἐγένετο προδότης.
A recent critical edition following documentary evidence closely.
— Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς καὶ ἐγένετο προδότης.
The reading of the majority of surviving manuscripts.
— Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς καὶ ἐγένετο προδότης.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| καὶ and | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| καὶ also | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 6:16
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
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 Ἰούδας (transliterated as Ioudas) refers to several figures, primarily Judah, son of Jacob, and various individuals named Judas in the New Testament. It encompasses the tribe of Judah and includes notable figures like Judas Iscariot, the Lord's brother, and Judas the Apostle. The lexicons also mention Judas of Damascus and Judas the Galilean, indicating a broad historical and biblical significance.
᾿Ιούδας, -a, dat. -ᾳ, ace. -av, [B. 20 (18)], 6, (AIM, fr. the Hoph. of 77, praised, celebrated; see Gen. xxix. 35), Judah or Judas (see below) ; 1. the fourth son of the patriarch Jacob: Mt. i. 2 sq-; Lk. iii. 33; Rev. v. 5; vil. 5; by meton., the tribe of Judah, the descendants of Judah: Heb. vii. 14; ὁ οἶκος Ἰούδα, citizens of the kingdom of Judah, Heb. viii. 8. 2. Judah (or Judas) an unknown ancestor of Christ: Lk. iii. 26 RG L. 3. another of Christ’s ancestors, equally unknown: Lk. iii. 30. 4. Judas surnamed the Galilean, a man who at the time of the census under Quirinus [better Quirinius], excited a revolt in Galilee: Acts v. 37 (Joseph. antt. 18, 1, 1, where he is called 6 PavAavirns because he came from the city Gamala, near the Lake of Galilee in lower Gaulanitis; but he is called also ὁ Γαλιλαῖος by Joseph. antt. 18, 1,6; 20, 5, 2; b.j. 2,8, 1). 5. [Jw das| a certain Jew of…
Read the full entry →Ἰούδας Ἰωδά
Ioudas
of Hebrew origin (3063); Judas (i.e. Jehudah), the name of ten
Israelites; also of the posterity of one of them and its
region:--Juda(-h, -s); Jude.
see HEBREW for 03063
Ἰούδας, α, ὁ
n.m.
Judah, Judas, Jude
Ἰωδά Iōda 1x
Joda, pr. name, indecl., Lk. 3:26*
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
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
41 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 37 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 84 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 οὖν ἐξομολογουμένου ὁ Ἰούδας σύμβολον, ἐφ’ οὗ καὶ ἵσταται τίκτουσα ἡ Λεία (Gen.
Σεμεών, ἀποσημαίνει δὲ τὸ ὄνομα τὸ ἐπήκοον αὐτῇ τὸν θεὸν γεγονέναι, εἶτα Λευίς, κοινωνίας οἷον βεβαιωτής, μεθʼ ὃν Ἰούδας, εὐχαριστίαν τοῦτο δηλοῖ.
ἐξ αὐτοῦ βασιλεῖς καὶ ἄρχοντες καὶ ἡγούμενοι κατὰ τὸν Ἰούδαν: τὰ δὲ λοιπὰ σκῆπτρα αὐτοῦ οὐκ ἐν μικρᾷ δόξῃ ὑπάρχουσιν, ὡς ἐπαγγειλαμένου τοῦ θεοῦ, ὅτι ἔσται τὸ σπέρμα σου ὡς οἱ ἀστέρες τοῦ οὐρανοῦ.
Ἀβάσκαντος Ἰούδᾳ τῶι ἀδελφῷ χαίρειν. ἔπεμψά σοι Μνήμονα … χάριν ἡμιλιτρείου … … υς καὶ Μάρωνα
Ἀκειλίου Γλαβρίωνος καὶ Τορκουάτου Θηβανιανοῦ πρὸ μιᾶς νωνῶν Μαίων ἐν Ἐνγαδοῖς κώμῃ κυρίου Καίσαρος, Ἰούδας Ἐλαζάρου Χθουσίωνος Ἐνγαδηνὸς Μαγωνίῳ Οὐάλεντι ἑκατοντάρχῳ σπείρης πρώτης μιλιαρίας Θρᾳκῶν χαίρειν· ὁμολογῶ ἔχειν καὶ
θ … … … ετ … … α … ς Ιουδα καὶ ἑταῖροι Μαναημῳ Ιωανου χαίρειν. ἀπέσχομεν παρὰ σοῦ τιμήν φοίνικος οὗ ὀφείλεις Κυρίῳ Καίσαρι
The Greek word Ἰάκωβος (transliterated as Iakobos) means 'James' and refers to several figures in the New Testament, including the apostles James the son of Zebedee and James the son of Alphaeus, as well as James the brother of Jesus. The entries indicate he is sometimes called 'James the less' and highlight his role as a leader in the early church. There is some debate among lexicographers regarding the identification of these individuals.
᾿Ιάκωβος, -ov, 6, (see the preceding word [and cf. B. 6, 18 (16) ]), James; 1. son of Zebedee, an apostle, and brother of the apostle John, (commonly called James the greater or elder). He was slain with the sword by the command of king Herod Agrippa I. (c. a. p. 44): Mt. iv. 21; x. 2 (8); xvii. 1; Mk. i. 19, 29; iii. 17; v. 37; ix. 2; Χ. 85, 41; xiii. 3; xiv. 88; ΓΚ. ν. 10; vi.14; viii. 51; 28,54; Actsi.13; xii. 2. 2. James (commonly called the less), an apostle, son of Alpheus: Mt. x. 3; Mk. iii. 18; Lk. vi. 15; Actsi.13; apparently identical ἡ with ᾿Ιάκωβος ὁ μικρός James the little [A. V. the less], the son of Mary, Mk. xv. 40 (Mt. xxvii. 56); xvi. 1, wife of Cleophas [i. 6. Clopas q. v.] or Alpheus, Jn. xix. 25; see in ᾿Αλφαῖος, and in Μαρία, 3. 3. James, the brother ' of our Lord (see ἀδελφός, 1): Mt. xiii.55; Mk. vi. 3; Gal. i. 19 (where εἰ μή is employed ace. to a usage…
Read the full entry →᾿Ιάκωβος. This Graecized form of the Hebr. Ἰακώβ (see szfva) with the spelling ᾿Ιάκουβος is found in P Oxy II. 2765 (A.D. 77), where we hear of a Jew, son of Jacob (JakovBov), as steersman on a cargo-boat: cf. BGU III. 7154-1 (a.p. 101-2) Σαμβαθ(ίων) ᾿Ιακούβου, and τ Esdr 9% A.
Ἰάκωβος
Iakobos
the same as 2384 Graecized; Jacobus, the name of three
Israelites:--James.
see GREEK for 2384
Ἰάκωβος, ου, ὁ
n.m.
James
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
jamz (Iacobos): English form of Jacob, and the name of 3 New Testament men of note:
(1) The Son of Zebedee, one of the Twelve Apostles (ho tou Zebedaiou):
A) The Son of Zebedee:
I. In the New Testament.
1. Family Relations, etc.:
To the Synoptists alone are we indebted for any account of this James. He was the son of Zebedee and the brother of John (Mt 4:21; Mr 1:19; Lu 5:10). As the Synoptists generally place the name of James before that of John, and allude to the latter as "the brother of James," it is inferred that James was the elder of the two brothers. His mother's name was probably Salome, the sister of the mother of Jesus (compare Mt 27:56;
James
(1.) The son of Zebedee and Salome; an elder brother of John the apostle. He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matt. 20:20; 27:56). With John and Peter he was present at the transfiguration (Matt. 17:1; Mark 9:2), at the raising of Jairus’s daughter (Mark 5:37-43), and in the garden with our Lord (14:33). Because, probably, of their boldness and energy, he and John were called Boanerges, i.e., “sons of thunder.” He was the first martyr among the apostles, having been beheaded by King Herod Agrippa (Acts 12:1, 2), A.D. 44. (Comp.
(the Greek form of Jacob, supplanter). James the son of Zebedee, one of the twelve apostles. He was elder brother of the evangelist John. His mother’s name was Salome. We first hear of him in A.D. 27, (Mark 1:20) when at the call of the Master he left all, and became, one and forever, his disciple, in the spring of 28. (Matthew 10:2; Mark 3:14; Luke 6:13; Acts 1:13) It would seem to have been at the time of the appointment of the twelve apostles that the name of Boanerges was given to the sons of Zebedee. The "sons of thunder" had a burning and impetuous spirit, which twice exhibits itself. (
Surnamed the greater, or the elder, to distinguish him from James the younger, was one of the twelve apostles, brother of John the evangelist, and son of Zebedee and Salome, Mt 4:21 27:56. Compare Mr 15:40. James was of Bethsaida in Galilee, and left his earthly occupation to follow Christ, Mr 1:29,20. His mother Salome was one of those women who occasionally attended our Savior in his journeys, and one day desired that her two sons might be seated at his right and left hand in the kingdom, Mt 20:20-23.
James and John were originally fishermen, with Zebedee their father, Mr 1:19. They were witnesses of our Lord’s…
42 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 42 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
περὶ τῆς Ἰσάκου παίδων Ἡσαῦ καὶ Ἰακώβου γενέσεως καὶ διατροφῆς.
Τρ Ἰακούβου ἡ αὐτὴ α χοίνικες … ἄλλου Ἰακώβου σιγκ 𐅸 η ἑτέρου ἡ αὐτὴ δ χοίνικες θ Σαμβα ἡ αὐτὴ α Ἰωνᾶτος
ἀδελφῷ Μυρίνῳ Ἡρακλῆς. ὡς ἐτύπωσα Ἄμμωνα μετὰ τῶν τέκνων αὐτοῦ ἐργάζεσθαι εἰς τὴν μερίδα Ἰακώβου, οὕτω ἔασον αὐτοὺς καὶ ἔασον αὐτοὺς ἐργοδιώκτας ἐργασθῆναι εἰς τὰ χωρία ὥστε αὐτὰ περιελθεῖν
βιάρχῳ ἀριθμοῦ τῶν γενναιοτάτων καὶ καθωσιωμένων Μαύρων τῶν ἐπὶ τῆς Ἑρμουπολιτῶν καθιδρυμένων, παρὰ Σαμουὴλ Ἰακώβου μητρὸς … Ἰουδαίου τῇ θρησκείᾳ ἀπὸ τῆς αὐτῆς Ἑρμουπολιτῶν. βούλομαι ἑκουσίως καὶ αὐθαιρέτως μισθώσασθαι
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 Ἰούδας (transliterated as Ioudas) refers to several figures, primarily Judah, son of Jacob, and various individuals named Judas in the New Testament. It encompasses the tribe of Judah and includes notable figures like Judas Iscariot, the Lord's brother, and Judas the Apostle. The lexicons also mention Judas of Damascus and Judas the Galilean, indicating a broad historical and biblical significance.
᾿Ιούδας, -a, dat. -ᾳ, ace. -av, [B. 20 (18)], 6, (AIM, fr. the Hoph. of 77, praised, celebrated; see Gen. xxix. 35), Judah or Judas (see below) ; 1. the fourth son of the patriarch Jacob: Mt. i. 2 sq-; Lk. iii. 33; Rev. v. 5; vil. 5; by meton., the tribe of Judah, the descendants of Judah: Heb. vii. 14; ὁ οἶκος Ἰούδα, citizens of the kingdom of Judah, Heb. viii. 8. 2. Judah (or Judas) an unknown ancestor of Christ: Lk. iii. 26 RG L. 3. another of Christ’s ancestors, equally unknown: Lk. iii. 30. 4. Judas surnamed the Galilean, a man who at the time of the census under Quirinus [better Quirinius], excited a revolt in Galilee: Acts v. 37 (Joseph. antt. 18, 1, 1, where he is called 6 PavAavirns because he came from the city Gamala, near the Lake of Galilee in lower Gaulanitis; but he is called also ὁ Γαλιλαῖος by Joseph. antt. 18, 1,6; 20, 5, 2; b.j. 2,8, 1). 5. [Jw das| a certain Jew of…
Read the full entry →Ἰούδας Ἰωδά
Ioudas
of Hebrew origin (3063); Judas (i.e. Jehudah), the name of ten
Israelites; also of the posterity of one of them and its
region:--Juda(-h, -s); Jude.
see HEBREW for 03063
Ἰούδας, α, ὁ
n.m.
Judah, Judas, Jude
Ἰωδά Iōda 1x
Joda, pr. name, indecl., Lk. 3:26*
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
joo'-das (Ioudas; Greek form of Hebrew "Judah"):
(1) A Levite mentioned in 1 Esdras 9:23 = JUDAH (3).
(2) Judas Maccabeus, 3rd son of Mattathias (1 Macc 2:4).
See MACCABEES.
(3) Judas, son of Chalphi, a Jewish officer who supported Jonathan bravely at the battle of Hazor (1 Macc 11:70; Ant, XIII, v, 7).
(4) A person of good position in Jerusalem at the time of the mission to Aristobulus (2 Macc 1:10); he has been identified with Judas Maccabeus and also with an Essene prophet (Ant., XIII, xi, 2; BJ, III, 5).
(5) Son of Simon the Maccabee, and brother of John Hyrcanus (1 Macc 16:2). He was wounded in the battle which he fought along with his brother against Cendebeus (1 Macc 16:1 ff; Ant, XIII, vii, 3), and was murdered by Ptolemy the usurper, his brother-in-law, at Dok (1 Macc 16:11 ff).
J. Hutchinson
Judas
The Graecized form of Judah. (1.) The patriarch (Matt. 1:2, 3).
(2.) Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot, i.e., a man of Kerioth (Josh. 15:25). His name is uniformly the last in the list of the apostles, as given in the synoptic (i.e., the first three) Gospels. The evil of his nature probably gradually unfolded itself till “Satan entered into him” (John 13:27), and he betrayed our Lord (18:3). Afterwards he owned his sin with “an exceeding bitter cry,” and cast the money he had received as the wages of his iniquity down on the floor of the sanctuary, and “departed and went and hanged himself” (Matt.…
surnamed Barsabas, a leading member of the apostolic church at Jerusalem, (Acts 15:22) endued with the gift of prophesy, ver. (Acts 15:32) chosen with Silas to accompany Paul and Barnabas as delegates to the church at Antioch. (A.D. 47.) Later, Judas went back to Jerusalem.
1. ISCARIOT, that is, man of Carioth or Kerioth, a city of Judah, Jos 15:25. Being one of the twelve apostles of our Lord, Judas seems to have possessed the full confidence of his fellow apostles, and was entrusted by them with all the presents which were made them, and all their means of subsistence; and when the twelve were sent out to preach and to work miracles, Judas appears to have been among them, and to have received the same powers. He was accustomed, however, even at this time, to appropriate part of their common stock to his own use, Joh 12:6; and at length sealed his infamy by betraying his Lord to the Jews for money. For the paltry sum of about $15, he engaged with the Jewish Sanhedrin to guide them to a place where they could seize him by night without danger of a…
41 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 37 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 84 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 οὖν ἐξομολογουμένου ὁ Ἰούδας σύμβολον, ἐφ’ οὗ καὶ ἵσταται τίκτουσα ἡ Λεία (Gen.
Σεμεών, ἀποσημαίνει δὲ τὸ ὄνομα τὸ ἐπήκοον αὐτῇ τὸν θεὸν γεγονέναι, εἶτα Λευίς, κοινωνίας οἷον βεβαιωτής, μεθʼ ὃν Ἰούδας, εὐχαριστίαν τοῦτο δηλοῖ.
ἐξ αὐτοῦ βασιλεῖς καὶ ἄρχοντες καὶ ἡγούμενοι κατὰ τὸν Ἰούδαν: τὰ δὲ λοιπὰ σκῆπτρα αὐτοῦ οὐκ ἐν μικρᾷ δόξῃ ὑπάρχουσιν, ὡς ἐπαγγειλαμένου τοῦ θεοῦ, ὅτι ἔσται τὸ σπέρμα σου ὡς οἱ ἀστέρες τοῦ οὐρανοῦ.
Ἀβάσκαντος Ἰούδᾳ τῶι ἀδελφῷ χαίρειν. ἔπεμψά σοι Μνήμονα … χάριν ἡμιλιτρείου … … υς καὶ Μάρωνα
Ἀκειλίου Γλαβρίωνος καὶ Τορκουάτου Θηβανιανοῦ πρὸ μιᾶς νωνῶν Μαίων ἐν Ἐνγαδοῖς κώμῃ κυρίου Καίσαρος, Ἰούδας Ἐλαζάρου Χθουσίωνος Ἐνγαδηνὸς Μαγωνίῳ Οὐάλεντι ἑκατοντάρχῳ σπείρης πρώτης μιλιαρίας Θρᾳκῶν χαίρειν· ὁμολογῶ ἔχειν καὶ
θ … … … ετ … … α … ς Ιουδα καὶ ἑταῖροι Μαναημῳ Ιωανου χαίρειν. ἀπέσχομεν παρὰ σοῦ τιμήν φοίνικος οὗ ὀφείλεις Κυρίῳ Καίσαρι
The word Ἰσκαριώθ refers to Judas Iscariot, identified as an inhabitant of Kerioth. It appears in several New Testament verses, including Mark 3:19 and 14:10, and is linked to Judas's father, Simon. The term is derived from Hebrew origins, likely referring to a geographical location.
Ἰσκαριώτης, and (Lchm. in Mt. x.4; TWH in Mk. xiv. 10; L T Tr WH in Mk. iii. 19; Lk. vi. 16) Ἰσκαριώθ, i.e. NYA wen; see Ἰούδας, 6 and Σίμων, 5.
᾿Ισκαριώτης, a Graecized form of the Markan’Iokapi#0, which Dalman (Words, p. 51 f.) regards as equivalent to the Heb. WN | [as καὶ ἰσοτείμως, the adverb showing ‘ ΤΊΣ, though he thinks it surprising that it should not have | been translated. For the form cf. Ἴστοβος -- 31D YN (Jos. Ant. vii. 6. 1).
Ἰσκαριώτης, Ἰσκαριώθ (Iskariōtēs, Iskariōth) — Iscariot.
ἰσκαριώθ, ὁ indecl.
(Mrk.3:19 14:10, Luk.6:16, elsewhere -ιώτης; V. infr.) and Ἰσκαριώτης, -ου (Heb. prob. אִישׁ קִרְיָא; see Swete, Mk., 319),
Iscariot: surname of Judas, ll. with supr., also Mat.10:4 26:14, Mrk.14:43 (WH, R, omit), Luk.22:3, Jhn.12:4 13:2 14:22; of his father Simon, Jhn.6:71 13:26.†
(From Abbott-Smith. LSJ has no entry)
Ἰσκαριώθ Ἰσκαριώτης
Iskariotes
of Hebrew origin (probably 377 and 7149); inhabitant of Kerioth;
Iscariotes (i.e. Keriothite), an epithet of Judas the
traitor:--Iscariot.
see HEBREW for 0377
see HEBREW for 07149
Ἰσκαριώτης, ου, ὁ
n.m.
Iscariot, a man of Kerioth
Ἰσκαριώθ Iskariōth 3x
see Ἰσκαριώτης
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
is-kar'-i-ot.
See JUDAS ISCARIOT.
Iscariot
(See JUDAS.)
(man of Kerioth). [JUDAS ISCARIOT ISCARIOT]
a man of murder; a hireling
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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
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-NSM — Relative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
R-NSM Part of Speech: Relative pronoun Case: Nominative Number: Singular Gender: Masculine
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
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-2ADI-3S — Verb · second aorist · middle deponent · indicative · third person · singularsecond aorist middle deponent indicative — a completed action, viewed as a whole.
V-2ADI-3S Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Singular
677 occurrences in the New Testament, rendered 180 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 668 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
The Greek word προδότης (*prodotēs*) means 'betrayer' or 'traitor,' derived from the verb προδίδωμι (*prodidōmi*). It is used in the New Testament in Luke 6:16, Acts 7:52, and 2 Timothy 3:4. The term also appears in classical literature, referring to someone who abandons others in danger.
προ-δότης, -ov, ὁ, (προδίδωμι, 2), ¢ a betrayer, traitor: Lk. vi. 16; Acts vii. 52; 2 Tim.iii.4. (From[Aeschyl.], Hdt. down; 2 Mace. ν. 15; 3 Mace. iii. 24.)
προδότης, “‘traitor,’’ “treacherous.” In 2444 p. 217 Deissmann quotes from BCH xxiii. (1899), p. 274, an imprecation, not later than vi/A.D., on anyone who shall open the tomb of a Christian deaconess at Delphi—éxot τ]ὴν μερίδα τοῦ Elov8a τοῦ [προδότου] τοῦ δεσπότου ἡμῶν ᾿Ι[ησοῦ ΧριστΊ]οῦ, “*may he have the portion of Judas, the betrayer of our Lord Jesus Christ.” Cf. also Aristeas 270 ὃς γὰρ ἐπὶ τὸ πλεονεκτεῖν ὁρμᾶται, προδότης πέφυκε, “for the man who is bent on advancing his own interests is a born traitor ” (Thackeray).
προδότης (prodotēs) — traitor.
προ-δότης, ου,
Doric dialect -ας, ὁ, betrayer, traitor, [Refs 5th c.BC+]; π. πατρός, πατρίδος, [Refs 5th c.BC+]; π. τῶν ὅρκων traitor to his oaths, [Refs 5th c.BC+]
2. one who abandons in danger, [Refs 5th c.BC+]
3. as adjective, irregular comparative -ίστερον[Refs 9th c.AD+]
προδότης
prodotes
from 4272 (in the sense of giving forward into another's (the enemy's)
hands); a surrender:--betrayer, traitor.
see GREEK for 4272
προδότης, ου, ὁ
n.m.
a betrayer
προδότης prodotēs 3x
a betrayer, traitor, Lk. 6:16; Acts 7:52; 2 Tim. 3:4*
προδότης προδότης, ου, ὁ, προδίδωμι a betrayer, traitor, Hdt., attic
one who abandons in danger, Aesch.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
οὐ κυρίως δὲ οὗτοι βοηθοὶ ἀλλὰ καταχρηστικῶς λέγονται, εὑρίσκονταί γέ τοι πρὸς ἀλήθειαν καὶ πολέμιοι, ὥσπερ καὶ τῶν πόλεων ἔστιν ὅτε οἱ σύμμαχοι προδόται καὶ αὐτόμολοι καὶ ἐν ταῖς φιλίαις οἱ κόλακες ἀντὶ ἑταίρων ἐχθροί.
Ἤρκει μὲν οὖν τὸν δίχα πονηρίας ἀνόητον καὶ τὰ προειρημένα τῶν κακῶν εἰς σύνεσιν καὶ τοῦ συμφέροντος τὴν ἐπίνοιαν ὠφελῆσαι, Φαραώθης δὲ οὐ τοσοῦτον ὑπὸ ἀφροσύνης ὅσον ὑπὸ κακίας ὅμως αἰσθόμενος γὰρ τῆς αἰτίας ἀντεφιλονείκει τῷ θεῷ καὶ τοῦ κρείττονος…
Τὸ σπέρμα σου, Ἑρμᾶ, ἠθέτησαν εἰς τὸν θεὸν καὶ ἐβλασφήμησαν εἰς τὸν κύριον καὶ προέδωκαν τοὺς γονεῖς αὐτῶν ἐν πονηρίᾳ μεγάλῃ καὶ ἤκουσαν προδόται γονέων καὶ προδόντες οὐκ ὠφελήθησαν, ἀλλὰ ἔτι προσέθηκαν ταῖς ἁμαρτίαις αὐτῶν τὰς ἀσελγείας καὶ…