Luke 7:29 — Word Study
N1904καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
BSAAndkai [including] allpas [every single one] theho peoplelaos having heardakouō▸ [listened and understood] evenkai theho tax collectorstelōnēs [publicans, those gathering public revenue] declared as righteousdikaioō▸ [justified, declared righteous, the one true deity, righteousness, moral integrity] <the>ho Godtheos having been baptized [with]baptizō▸ [been baptized with, immersed in, ceremonial act of washing, immersion] theho baptismbaptisma of John.Iōannēs [the Baptist, a prophet preparing the way]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| πᾶς | all | Adjective, nominative, singular |
| ὁ | the | Article, nominative, singular |
| λαὸς | people | Noun, nominative, singular |
| ἀκούσας | having heard | Verb, aorist, active |
| καὶ | even | Conjunction |
| οἱ | the | Article, nominative, plural |
| τελῶναι | tax collectors | Noun, nominative, plural |
| ἐδικαίωσαν | declared as righteous | Verb, aorist, active |
| τὸν | <the> | Article, accusative, singular |
| θεὸν | God | Noun, accusative, singular |
| βαπτισθέντες | having been baptized [with] | Verb, aorist, passive |
| τὸ | the | Article, accusative, singular |
| βάπτισμα | baptism | Noun, accusative, singular |
| Ἰωάννου. | of John. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All the people who heard this, even the tax collectors, acknowledged God’s justice. For they had received the baptism of John. |
| KJV | And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. |
| ASV | And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. |
| YLT | And all the people having heard, and the tax-gatherers, declared God righteous, having been baptized with the baptism of John, |
| WEB | When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John’s baptism. |
| BBE | (And all the people, and the tax-farmers, to whom John had given baptism, when they had knowledge of these things, gave glory to God. |
Where they part company is ἐδικαίωσαν — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause providing the reason for the acknowledgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbἀκούω
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 7:29
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 Response to John the Baptistgenerated
Luke 7:29 shows that the people, including tax collectors, recognized the righteousness of God after hearing Jesus' message. This acknowledgment came as a result of their acceptance of John's baptism, which was a significant act of repentance and preparation for the coming of the Messiah. The context highlights the contrasting responses between the people and the Pharisees, who rejected God's purpose by not being baptized by John, as seen in the following verse, Luke 7:30.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 7:35 | But wisdom is vindicated by all her children.” |
| 2 | Judges 1:7 | Then Adoni-bezek said, “Seventy kings with their thumbs and big toes cut off have gathered the scraps under my table. As I have done to them, so God has repaid me.” And they brought him to Jerusalem, where he died. |
| 3 | Psalm 51:4 | Against You, You only, have I sinned and done what is evil in Your sight, so that You may be proved right when You speak and blameless when You judge. |
| 4 | Romans 3:4–6 | Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.” |
| 5 | Romans 10:3 | Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — δικαιόω, dikaioōgenerated
The verb ἐδικαίωσαν (edikaiósan) is the aorist active indicative form of δικαιόω, which means to declare as righteous or justify. This verb indicates a completed action where the subjects, the people and tax collectors, actively acknowledged God's justice.
This acknowledgment is significant as it reflects a moment of recognition and acceptance of God's moral integrity, especially in contrast to the Pharisees' rejection. The use of this verb emphasizes the act of declaring God just in response to His actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'All the people who heard this, even the tax collectors, acknowledged God’s justice.' The KJV and ASV also reflect this acknowledgment but use 'justified God' instead.
Where the translations differ is in the rendering of ἀκούσας — heard (ASV, BSB, KJV) versus having heard (YLT, WEB). The term τελῶναι is translated as tax collectors (BSB, WEB) or publicans (ASV, KJV). The phrase βαπτισθέντες varies as well, with being baptized (ASV, KJV) and having been baptized (WEB, YLT).
Sentence Structuregenerated
The verse consists of two main clauses. The first clause, governed by the verb ἐδικαίωσαν, indicates the action of the people and tax collectors acknowledging God's justice. The second clause provides the reason for this acknowledgment, explaining that they had received John's baptism.
The structure highlights the relationship between hearing, acknowledging, and the act of baptism, with the finite verb ἐδικαίωσαν as the focal point of the sentence.
Septuagint Backgroundgenerated
In Luke 7:29, the Greek word λαὸς (laos), meaning "people," corresponds to the Hebrew word עַם (ʿam), which also means "people." This connection emphasizes the collective acknowledgment of God's justice by the community.
The term ἐδικαίωσαν (dikaioō), translated as "declared as righteous," is used to render the Hebrew words צָדֵק (tsāḏeq) and שָׁפַט (šāpaṭ), which relate to being just and judging. This choice highlights the divine authority behind the declaration of righteousness in the context of the people's response to God's justice.
In plain words — the whole versegenerated
Luke 7:29 tells us that all the people who heard Jesus, including the tax collectors, recognized that God is just. They did this because they had been baptized by John, which was a significant step in acknowledging their need for repentance.
Frequently Asked Questionsgenerated
To justify God means to acknowledge His righteousness and moral integrity, recognizing that His actions are just and right.
Tax collectors were often marginalized in society, yet their inclusion shows that even those seen as outcasts recognized and accepted God's message through John's baptism.
John's baptism represented a call to repentance and preparation for the coming Messiah, making it a crucial act for those who wanted to align themselves with God's purposes.
While the people acknowledged God's justice and accepted John's baptism, the Pharisees rejected God's purpose for themselves by refusing to be baptized, highlighting a significant contrast in responses to Jesus' message.
Reflection Questionsgenerated
- How can I acknowledge God's justice in my own life?
- In what ways can I share the message of repentance like John did?
- What does it mean to me to be justified by God?
- How do I respond to God's call in my life, similar to the people who accepted John's baptism?
The early church on this verse — how the Fathers read it
The early church Fathers commented on this verse to highlight the acknowledgment of God's justice by the people and the implications of John's baptism.
Because also they believed, they justified God, for He appeared just to them in all that He did. But the disobedient conduct of the Pharisees in not receiving John, accorded not with the words of the prophet,Early Church Fathers on Luke 7 →
But singing and lamentation are nothing else but the breaking forth, the one indeed of joy, the other of sorrow. Now at the sound of a tune played upon a musical instrument, man by the concordant beating of his feet,Early Church Fathers on Luke 7 →
But singing and lamentation are nothing else but in the breaking forth, the one indeed of joy, the other of sorrow. Now at the sound of atune played upon a musical instrument, man by the concordant beating of his feet,Early Church Fathers on Luke 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 7:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the people that heard him,.... Either Christ saying these things in commendation of John, and gave their assent to them, and showed their approbation of them, having been baptized by him; or
Read John Gill on Luke 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the disciples of John shewed him of all these things. For the circumstances of the Baptist's imprisonment, see the notes at Mark 6:17-20.
Read Robert Jamieson on Luke 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 29,30. Matthew hath not this addition to our Saviour’ s commendation of John, but it is of great use to introduce our Saviour’ s following discourse. The evangelist here divideth the hearers into two sorts. The first were the common people and the publicans; the former were despised by the Jewish doctors and rabbis, as a rude, illiterate sort of people; the latter, as a notoriously wicked sort. The second sort were the Pharisees and the lawyers; of the former, he saith, that they, being baptized with the baptism of John, justified God, that is, they owned, and publicly declared, and predicated the goodness and justice of God; they approved of what God had done, and blessed his name for…
Read Matthew Poole on Luke 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. Ver. 29. Justified God] i.e. They glorified his word, Acts 13:48, and acknowledged, his righteousness, repenting of their sins, and believing John’ s and Christ’ s testimony, which the Pharisees so pertinaciously rejected, and so deservedly perished. For as wine, a strong remedy against hemlock, yet mingled with it doubleth the force of the poison; so it is with the word when mingled with unbelief, and cast away with contempt.
Read John Trapp on Luke 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) And all the people that heard him . . .—Here the reports begin to vary, St. Luke omitting what we find in St. Matthew as to “the kingdom of heaven suffering violence;” and St. Luke interposing a statement, probably intended for his Gentile readers, as to the effect produced by the preaching of the Baptist on the two classes who stood at opposite extremes of the social and religious life of Judæa. Justified God.—Better, perhaps, acknowledged God as righteous. The word is commonly applied in this sense to man rather than to God; but it appears so used in the quotation in Romans 3:4 from the LXX. version of Psa 51:4. Here it has a special significance in connection with the statement that…
Read Charles John Ellicott on Luke 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Justified God] Or, declared God to be just - εδικαιωσαντονΘεον. The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, Lu 3:7. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it. Bp. PEARCE proves that this is the sense in which the word δικαιοω is used here and in Psalms 51:4, compared with Job 32:2, and by this evangelist again in Lu 10:29, and Lu 16:15.
Read AdamClarke on Luke 7 →CambridgeThe Cambridge Bible for Schools and Colleges29. justified God] i.e. they bore witness that God was just; see Luke 7:35, comp. Psalms 51:4, “that Thou mightest be justified when Thou speakest, and be clear when Thou art judged,” and Romans 3:26. St Luke has already made prominent mention of the publicans at the baptism of Joh 3:12.
Read Cambridge on Luke 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 40.—JESUS’S ON THIS APPEAL TO HIS MIGHTY WORKS, Luke 7:24-36.(See notes on Matthew 11:20-30.)
Read Daniel Denison Whedon on Luke 7 →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
All the people who heard this, even the tax collectors, acknowledged God’s justice. For they had received the baptism of John.
When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John’s baptism.
All the people who heard this, even the tax collectors, acknowledged God’s justice. For they had received the baptism of John.
(Now all the people who heard this, even the tax collectors, acknowledged God’s justice, because they had been baptized with John’s baptism.
Tyndale line
And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John.
And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John.
And all the people that heard him , and the publicans, justified God, being baptized with the baptism of John.
Then all the people that heard, and the Publicanes iustified God, being baptized with the baptisme of Iohn.
Strictly literal
(And all the people who heard [it], and the tax-gatherers, justified God, having been baptised with the baptism of John;
And all the people having heard, and the tax-gatherers, declared God righteous, having been baptized with the baptism of John,
And all the people having heard, and the tax collectors, declared God righteous, having been immersed with the immersion of John,
(When all the people heard this, including the tax collectors, they declared that God is righteous, because they had been baptized with the baptism of John.
From the Latin
And all the people hearing, and the publicans, justified God, being baptized with John’s baptism.
Simplified
When they heard him, all of them—even the tax collectors—followed what God said was good and right, for they had been baptized by John.
(And all the people, and the tax-farmers, to whom John had given baptism, when they had knowledge of these things, gave glory 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 omnis populus audiens et publicani, justificaverunt Deum, baptizati baptismo Joannis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܠܗ ܥܡܐ ܕܫܡܥܘ ܐܦ ܡܟܣܐ ܙܕܩܘ ܠܐܠܗܐ ܕܥܡܕܘ ܡܥܡܘܕܝܬܗ ܕܝܘܚܢܢ
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 πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
The standard critical text of the New Testament.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
The previous edition, still widely cited.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
The Society of Biblical Literature edition, freely licensed.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
The edition that turned scholarship toward the earliest manuscripts.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
An independent critical text built from the oldest witnesses then known.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
A recent critical edition following documentary evidence closely.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
The reading of the majority of surviving manuscripts.
καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες τὸ βάπτισμα Ἰωάννου.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 7:29
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 πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
λαός (laos) refers to a people or crowd, often distinguished from rulers or leaders. It is used in various contexts, including the assembly of people, the common folk, and specifically the people of Israel in the New Testament, as seen in Matthew 27:25 and Luke 2:10. The term can also denote the Christian community as the people of God, contrasting with non-believers.
λαός, -ov, ὁ, [(cf. Curtius § 535)]; Sept. more than fifteen hundred times for Dy; rarely for ‘42 and px); [fr. Hom. down]; people; 1. a people, tribe, nation, all those who are of the same stock and language: univ. of any people; joined with γλῶσσα, φυλή, ἔθνος, Rev. v. 9; vii. 9; x.11; xi. 9; xiii. 7 [Ree. om.]; xiv. 6; xvii. 15, (see γλῶσσα, 2); πάντες of λαοί, Lk. ii. 31; Ro. xv. 11; esp. of the people of Israel: Mt. iv. 23; xiii. 15; Mk. vii. 6; Lk. ii. 10; Jn. xi. 50 (where it alternates with ἔθνος) ; xviii. 14; Acts iii. 23; Heb. ii. 17; vii. 11, ete.; with Ἰσραήλ added, Acts iv. 10; distinguished fr. τοῖς ἔθνεσιν, Acts xxvi. 17, 23; Ro. xv. 10; the plur. λαοὶ Ἰσραήλ [R. V. the peoples of Is.] seems to be used of the tribes of the people (like oD), Gen. xlix. 10; Deut. xxxii. 8; Is. iii. 13, ete.) in Acts iv. 27 (where the plur. was apparently occasioned by Ps. ii. 1 in its…
Read the full entry →λαός. In the papyri λαοί is the regular term for ‘‘ natives,” “‘fellaheen.” Thus in P Petr II. 4(11)* (B.c. 255-4) we hear of a salt-tax imposed τοῖς ἐκ Κερκεήσιος λαοῖς, where the editor remarks, ‘‘an ancient and poetical form for Jeople found both in the LXX and in Papyri’’: cf. P Lille I. 168 (iii/B.C.) ἐπειδὴ καὶ ἀπεργάζονται οἱ λαοὶ Td κέρμα τοῦτο εἰς ἄριστον, ‘since the natives are working off (?) this small tax as well as they can,” P Par 631% (B.c. 164) (=P Petr III. p. 26) τοὺς πλείστους δὲ τῶν ἐν ταῖς κώμαις κατοικούντῶν λαῶν οἵ διὰ τὴν τῶν δεόντων σπάνιν ἐργατεύοντες πορίἵονται τὰ πρὸς τὸ ζῆν, ‘also most of the people inhabiting the villages, who, through lack of necessaries, supply themselves with the means of life by hard labour’? (Mahaffy), z}. 15. τῶν μὲν ταλαιπώρων λαῶν καὶ τῶν μαχίμων Kal τῶν ἄλλων ἀδυνατούντων φείσεσθε, ‘you must spare the miserable populace and the…
Read the full entry →λαός (laos) — a people.
λᾱός, ὁ,
Ionic dialect ληός [Refs 6th c.BC+] (variant{λαόν}, which is in all Mss. in [Refs 6th c.BC+]; Attic dialect λεώς, which is also used in [Refs 5th c.BC+] and in late Prose, as Foed.Byzantine cited in [Refs 5th c.BC+]
1. in [Refs 8th c.BC+] (λαοί) usually means men, i.e. soldiers, both of the whole army and smaller divisions, κριτὸς ἔγρετο λ. Ἀχαιῶν [Refs]; periphrastic, στρατὸς λαῶν[Refs]; mostly including both foot and horse, as [Refs]; but sometimes λαός denotes foot, as opposed to horse, [Refs]; also, a land army, opposed to a fleet, [Refs]; also, the common men, opposed to their leaders, [Refs]; but
2. in [Refs 8th c.BC+], almost always means men or people; as subjects of a prince, e.g. [Refs 8th c.BC+]; λαοὶ ἀγροιῶται country-folk, [Refs]; work-people, [Refs]; of sailors, [Refs…
λαός
laos
apparently a primary word; a people (in general; thus differing from
1218, which denotes one's own populace):--people.
see GREEK for 1218
λαός, οῦ, ὁ
n.m.
a people, the crowd
λαός λα_ός, οῦ, ionic ληός, attic λεώς: —, the people, both in sg. and pl., i. e.
in the warlike language of Il., the people or men of the army, soldiers; also a land-army, opp. to a fleet; the common men, opp. to their leaders
in the peaceful Od., men, people; so, ναυτικὸς λεώς seafaring folk, Aesch.; ὁ γεωργικὸς λεώς Ar.; ἀκούετε, λεῴ hear o people! the usual way of beginning proclamations at Athens, like our oyez! id. Ar.
in NTest. of Jews, and later of Christians, as opp. to heathens.
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
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
143 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 142 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 929 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 ἀπέστειλε κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας.
μετʼ οὐ πολὺν δὲ χρόνον μεταναστὰς καὶ ἀπὸ ταύτης τῆς χώρας σὺν τῷ σφετέρῳ λαῷ εἰς τὴν τότε μὲν Χαναναίαν λεγομένην νῦν δὲ Ἰουδαίαν μετῴκησε καὶ οἱ ἀπʼ ἐκείνου πληθύσαντες, περὶ ὧν ἐν ἑτέρῳ λόγῳ διέξειμι τὰ ἱστορούμενα.
εἰς τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας, ὡς ἐν ἀκεραιοσύνῃ πιστεύσει ὁ λαός, ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ, προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα ὡς ἐπήλυτοι τῷ ἐκείνων νόμῳ.
τοῦ Ἀρσινοείτου νομοῦ. ἐδάνεισεν Ἀπύγχις πρεσβύτερος Στοτοήτιος νεωτέρου ὡς ἐτῶν κ οὐλὴ ἀντικνήμιον ἀριστερὸν Λαου … ε … ευς Πέρσῃ τῆς ἐπιγονῆς ὡς ἐτῶν πεντήκοντα οὐλὴ πήχει δεξιῷ καὶ
Σισευ … … … Ἁρπήκου Σις … … Σανσνεῦς … … … Β … λαων Β … … … … … … πεντευ … … … … … ορ
παρὰ τοῦ … ειρ … φιλοσόφου … λάῳ ἐξα … … τας ἀρχ … κοντα η … ἄνελθε
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-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
435 occurrences in the New Testament, rendered 90 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 428 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 515 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word τελώνης (i.e., *telōnēs*) refers to a tax collector or farmer of taxes, derived from τέλος (tax) and ὠνέομαι (to buy). It encompasses the role of those who gathered public revenue, often viewed negatively due to their practices. The New Testament uses this term in contexts highlighting the social stigma attached to tax collectors.
* τελώνης, -ου, ὁ
(< τέλος, ὠνέομαι)
a farmer of taxes (Lat. publicanus).
A subordinate of the former, who collected taxes or tolls in a particular district, a tax-gatherer (EV, publican): Mt 5:46 10:3, Lk 3:12 5:27, 29 7:29 18:10, 11, 13; pl., τ. κ. ἁμαρτωλοί, Mt 9:10, 11 11:19, Mk 2:15, 16, Lk 5:30 7:34 15:1; τ. κ. πόρναι, Mt 21:31, 32; ὁ ἐθνικὸς κ. ὁ τ., Mt 18:17 (cf. DB, iv, 172; ext., 394 f.; MM, xxiv).†
τελώνης, -ου, 6, (fr. τέλος [(4. ν. 2)] tax, and ὠνέομαι to buy; cf. δημοσιώνης, ὀψώνης, δεκατώνης), fr. Arstph., Aeschin., Aristot., Polyb. down; 1. α renter or | farmer of taxes (Lat. publicanus); among the Romans usually a man of equestrian rank. 2. a tax-gatherer, collector of taxes or tolls, (Vulg. publicanus incorrectly ; {so A. V. publican]), one employed by a publican or farmer-general in collecting the taxes. The tax-collectors were, as ἃ class, detested not only by the Jews but by other nations also, both on account of their employment and of the harshness, greed, and deception, with which they prosecuted it; (hence they are classed by Artem. oneir. 1,23; 4,57, with καπήλοις καὶ τοῖς pera ἀναιδείας ζῶσι καὶ λῃσταῖς καὶ ζυγοκρούσταις καὶ παραλογισταῖς ἀνθρώποις ; Leian. necyom. ὁ. 11 puts together μοιχοί, πορνοβοσκοὶ kal τελῶναι καὶ κόλακες καὶ συκοφάνται [ Theophr. charact. 6…
Read the full entry →τελώνης, “*tax-gatherer.”” Ρ Par 61 (B.C, 156) throws a vivid light on the practices of tax-gatherers. as after special mention of “τῶν πρὸς Tats τελωνίαις ἐντυγχανόντων, instructions are given that no one should be wronged (ἀδικῆται) by 15 τῶν συκοφαντεῖν (cf. Lk 198) ἐπιχειρούντων [τελωνῶν : see Wilcken Os¢v i. p. 568, where reference is made to Herodas VI. 64 τοὺς yap TeAdvas πᾶσα viv θύρη φρίσσει. Cf. also fev P Petr IIT. 32(/)?? (iii/B.c.) émure< - - >v μοι Αἴθωνα τὸν τελώνην, ‘to threaten me with Aithon the tax-gatherer,”’ P Grenf 11. 347 (B.C. 99) a docket to a contract showing that a tax of 10% had been paid δι’ ᾿Απολλω(νίου) τελών(ου) kal τῶν μετό(χων) on the price of a priest’s lodging (παστοφόprov), P Oxy IV. 732° (A.D. 150) τελῶναι ὠνῆς προθμίδων (λ πορθμίδων) πόλεως, ‘farmers of the contract for the tax on ferry-boats at the city” (Edd.), and from the ostraca Ost ΙΟ31 (A.D.…
Read the full entry →τελώνης (telōnēs) — tax collector.
τελών-ης, ου, ὁ,
(τέλος 1.8, ὠνέομαι) farmer or collector of tolls, customs, or taxes, [Refs 5th c.BC+], of the Oropians, [Refs 2nd c.BC+]; = Latin publicanus, [NT]; πορνοβοσκοὶ καὶ τ. [Refs 2nd c.AD+]
τελώνης
telones
from 5056 and 5608; a tax-farmer, i.e. collector of public
revenue:--publican.
see GREEK for 5056
see GREEK for 5608
τελώνης, ου, ὁ
n.m.
a collector of taxes
τελώνης τελ-ώνης, ου, ὁ, τέλος V a farmer or collector of the taxes, Ar., Aeschin.: in NTest. = Lat. publicanus.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
21 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 21 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὡς δὲ τούτους εἶργεν τῆς βίας Φλῶρος, ἀμηχανοῦντες οἱ δυνατοὶ τῶν Ἰουδαίων, σὺν οἷς Ἰωάννης ὁ τελώνης.
Παῦνι θ … Παῦνι ϛ … Σοκνοπαίου ἱερεῖς φασι νῦν κωλύεσθαι … ν ὑπὸ τελωνῶν τινων τὴν συνήθειαν παρὰ … εἰς τὴν τῶν ἁγνειῶν … … σιν τοῖς αὐτομάτως
Πετεχεσποχράτης καὶ μέτοχοι τελῶναι θησαυροῦ ἱερῶν Παναμεῖ Παμώνθου Ἑριεῦτος χαίρειν· ἔσχομεν παρὰ σοῦ ὑπὲρ βαλανευτικοῦ τοῦ θ ἔτους
Πετεχεσποχράτης καὶ μέτοχοι τελῶναι θησαυροῦ ἱερῶν Παμώνθης Ἁρσιήσιος ἀπέσχομεν βαλανευτικὸν ια ἔτους Ἁδριανοῦ τοῦ κυρίου Καισαρείου δ
δικαιόω (dikaioō) means to render just or righteous, often used in a legal or moral context. It is built from the root δίκαιος meaning 'just'. In the New Testament, it appears in various forms, indicating actions like justifying or declaring someone righteous, as seen in verses like Matthew 11:19 and Romans 3:24. The lexicons do not show significant disagreement on its meanings.
δικαιόω, -ῶ
(< δίκαιος),
[in LXX chiefly for צדק pi., hi., (1) as Ez 16:51, Je 3:11 (cf. NT usage); (2) as De 25:1; Ex 23:7, Is 50:8 ;]
in cl.,
c. acc rei, to deem right;
c. acc pers., to do one justice; pass., δικαιοῦσθαι, to be treated rightly, opp. to ἀδικεῖσθαι.
In NT, as in LXX, and as usual with verbs in -όω from adjectives of moral meaning;
to show to be righteous: Mt 11:19, Lk 7:35, Ro 3:4 (LXX), I Ti 3:16;
δικαιόω, -d ; fut. δικαιώσω ; 1 aor. ἐδικαίωσα; Pass., [pres. δικαιοῦμαι] : pf. δεδικαίωμαι ; 1 aor. ἐδικαιώθην ; fut. δικαιωθήσομαι; (δίκαιος); Sept. for pay and ΟΣ; 1. prop. (ace. to the analogy of other verbs ending in da, as τυφλόω. δουλόω) to make δίκαιος ; to render righteous or such as he ought to be; (Vulg. justifico) ; but this meaning is extremely rare, if not altogether doubtful; ἐδικαί@oa τὴν καρδίαν μου stands for 237 ‘yt in Ps. Lxxii. (Ixxiii.) 13 (unless 7 have shown my heart to be upright be preferred as the rendering of the Greek there). 2. τινά, fo show, exhibit, evince, one to be righteous, such as he is and wishes himself to be considered (Ezek. xvi. 51 sq.3; τὴν Ψυχὴν αὐτοῦ, Jer. iii. 11, and, probably, d:καιοῦν δίκαιον, Is. lili. 11): ἡ σοφία ἐδικαιώθη ἀπὸ τῶν τέκνων αὐτῆς, the wisdom taught and exemplified by John the Baptist, and by Jesus, gained from its…
Read the full entry →δικαιόω is used in a general sense ‘‘ think or deem right” in P Giss I. 471° (time of Hadrian) with reference to a girdle (mapaζώνιον) of which a man reports—@AN οὐδὲ ἐδικαίωσα ayopaσαι ἀποδοκιμασθῆναι δυνάμενον, “1 did not think it right to purchase it, seeing that it is hable to be rejected.” In P Ryl 11. 119! (A.v. 54-67) the reference is to awarding a verdict in the courts: ἐδικαίωσεν ἀποδοῦναι ἡμᾶς τὸ κεφάλαιον καὶ ἀνακομίσασθαι τὴν ὑποθήκην, ‘* he decided that we should repay the capital sum and recover the mortgage,” etc. The case was before ἃ δικαιοδότης, and the verb gives an interesting contemporary illustration of Paul’s usage. Irom the same century comes P Tebt II. 444 τὰ 8[ta] τῆς συνγραφῆς δετακιομένα kepada (/. δεδικαιωμένα κεφάλαια), “the sums “xed [declared just] by the contract.”…
Read the full entry →δικαιόω (dikaioō) — to justify.
δῐκαι-όω,
Ionic dialect imperfect ἐδικαίευν [Refs 5th c.BC+]future -ώσω Oracle texts cited in [same work][Refs 5th c.BC+]; -ώσομαι [Refs]:aorist ἐδικαίωσα [Refs]:—passive, future -ωθήσομαι[LXX]: aorist ἐδικαιώθην [Refs 4th c.BC+]: perfect δεδικαίωμαι [LXX]
I. set right, νόμος.. δικαιῶν τὸ βιαιότατον [Refs 5th c.BC+]proved, tested, [Refs 4th c.BC+]
II. hold or deem right, claim or demand as a right, with infinitive, [Refs 5th c.BC+]infinitive omitted, οὕτω δ. (i.e. γενέσθαι) [Refs 5th c.BC+]; δίκας δ. (i.e. γενέσθαι)[Refs 5th c.BC+]; pronounce judgement, [Refs]: with infinitive, ἐδικαίωσεν ἀποδοῦναι ἡμᾶς τὸ κεφάλαιον [Refs 1st c.AD+]; consent, δουλεύειν [Refs 5th c.BC+]; οὐκ ἐδικαίου οὐδένα οἱ ἐσαγγεῖλαι he would not allow.. [Refs]:—passive, τὸ…
δικαιόω
dikaioo
from 1342; to render (i.e. show or regard as) just or innocent:--free,
justify(-ier), be righteous.
see GREEK for 1342
δικαιόω
v.
I make righteous, defend the cause of, justify
δικαιόω dikaioō 39x
pr. to make or render right or just; mid. to act with justice, Rev. 22:11; to avouch to be good and true, to vindicate, Mt. 11:19; Lk. 7:29; to set forth as good and just, Lk. 10:29; 16:15; in NT to hold as guiltless, to accept as righteous, to justify, Rom. 3:26, 30; 4:5; 8:30, 33; pass. to be held acquitted, to be cleared, Acts 13:39; Rom. 3:24; 6:7; to be approved, to stand approved, to stand accepted, Rom. 2:13; 3:20, 28
δικαιόω from δίκαιος to set right: Pass., δικαιωθείς proved, tested, Aesch.
to hold or deem right, think fit, demand, c. inf., Hdt., etc.; inf. omitted, as οὕτω δικαιοῦν (sc. γενέσθαι) id. Hdt.:— to consent, δουλεύειν id. Hdt.; οὐ δ. to refuse, Thuc.:—c. acc. pers. et inf. to desire one to do, Hdt.
to do a man right or justice, to judge, i. e.,
to condemn, Thuc.: to chastise, punish, Hdt.
to deem righteous, justify, NTest.
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
38 occurrences in the New Testament, rendered 17 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 39 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἕως μὲν αἴσια ἀπαντᾷ τὰ ἀφ’ ἑκάστου, γεγηθὼς ἐπιβέβηκε καὶ ἐποχεῖται καὶ ἐνειλημμένος ἀπρὶξ ἔχεται μεθέσθαι τὸ παράπαν οὐ δικαιῶν, ἀλλὰ καὶ τοῖς ἀφίστασθαι λέγουσι καὶ μέτρα ταῖς ἐπιθυμίαις περιθεῖναι διὰ τὸ τοῦ μέλλοντος ἀτέκμαρτον βασκανίαν…
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων, ὅτι γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται.
ἀξιοῦμέν σε τὸν σωτῆρα καὶ εὐεργέτην ἐάν σοι φαίνηται ποονοῆσαι ἡμῶν ὡς τευξώμεθα τῶν δικαίων κομισάμενοι ἃ κακῶς παρεπράχθημεν ἵνʼ ὦμεν εὐεργετημένοι. διευτύχει.
διὸ ἀξιῶ σὲ τὸν πάντων σωτῆρα καὶ εὐεργέτην, ἐὰν φαίνηται, διαλαβεῖν ὅπως τύχω τῶν δικαίων, ἵνʼ ὦμεν εὐεργετημένοι. διευτύχει.
ν καὶ κυ … ιννφ … … … … ἐπιδούς ὅπως τύχω τῶν ἐμῶν δικαίων. Πανεσνεῦς ἐτῶν κϛ ἄσημος α … ἔτους τρίτου Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ.
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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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
The Greek word βαπτίζω (baptizō) means to dip or immerse, often in the context of ceremonial washing or baptism. It is used in the New Testament to describe the act of baptizing, as well as the process of being baptized. The word can also imply overwhelming or submerging in a metaphorical sense. There is a note in the entries about its use in various contexts, including both literal and metaphorical applications.
βαπτίζω
(< βάπτω),
[in LXX: IV Ki 5:14 (טבל), Is 21:4, Jth 12:7, Si 31 (34):30*;]
to dip, immerse, sink;
generally (in Polyb., iii, 72, of soldiers wading breast-deep; in i, 51, of the sinking of ships); metaph., to overwhelm (Is 21:4; cf. MM, Exp., x); c. cogn. acc., βάπτισμα β., Mk 10:38, 39, Lk 12:50. Mid.,
βαπτίζω. As late as iv/A.D. the word is used in a magic papyrus, P Lond 46° (=I. p. 67) of a ‘‘submerged” boat—amrd vevavayynk(dtos) πλοίου ἀπὸ πάκτωνος βεβαπτισμίένον). Lucian 7 νιον 44 makes the Misanthrope threaten ὠθεῖν καὶ ἐπὶ κεφαλὴν βαπτίζοντα. So in a fragment of Epictetus (Stobaeus no. 47—Schenkl p. 474), quoted by D. 5. Sharp, Epictetus and the NT, p. 66, ὥσπερ οὐκ ἂν ἐβούλου ἐν νηΐ μεγάλῃ Kal γλαφυρᾷ Kal πολυχρύσῳ πλέων βαπτίζεσθαι. With its use to express ceremonial ablution—as Lk 118 and the new Gospel-fragment P Oxy V. 840! μ[ή]τε μὴν τῶν μαθητῶν σου τοὺς πίόδας Balmricbévtwy—we may compare another magic papyrus P Lond 1214" (iii/A.p.) (=I. p. 98) λουσάμενος kal βαπτισάμενος. Our earliest quotation is from P Par 4738 (c. B.C. 153) (= Se/ectéons, p. 22) κἂν ἰδῇς ὅτι μέλλομεν σωθῆναι, τότε βαπτιζώμεθα. The translation of the letter, which is very illiterate, is by no means…
Read the full entry →βαπτίζω (baptizō) — to baptize.
βαπτ-ίζω,
dip, plunge, ξίφος εἰς σφαγήν [Refs 1st c.AD+]:—passive, of a trephine, [Refs 1st c.AD+] — in passive, to be drowned, [Refs 1st c.AD+]; of ships, sink or disable them, [Refs 2nd c.BC+]; ἐβάπτισαν τὴν πόλιν flooded the city, metaphorically, of the crowds who flocked into Jerusalem at the time of the siege, [Refs 5th c.BC+]:—passive, ὡς ἐκ τοῦ βεβαπτίσθαι ἀναπνέουσι [Refs 5th c.BC+]; to be drenched, [Refs 4th c.BC+]soaked in wine, [Refs 5th c.BC+]; ὀφλήμασι βεβ. over head and ears in debt, [Refs 1st c.AD+]; γνοὺς βαπτιζόμενον τὸ μειράκιον seeing that he was getting into deep water, [Refs 5th c.BC+]
2. draw wine by dipping the cup in the bowl, [Refs 4th c.BC+]
βαπτίζω
baptizo
from a derivative of 911; to immerse, submerge; to make whelmed (i.e.
fully wet); used only (in the New Testament) of ceremonial ablution,
especially (technically) of the ordinance of Christian
baptism:--Baptist, baptize, wash.
see GREEK for 911
βαπτίζω
v.
I dip, submerge, baptize
βαπτίζω baptizō 77x
pr. to dip, immerse; to cleanse or purify by washing; to administer the rite of baptism, to baptize; met. with various reference to the ideas associated with Christian baptism as an act of dedication, e.g. marked designation, devotion, trial, etc.; mid. to procure baptism for one’s self, to undergo baptism, Acts 22:16
βαπτίζω to dip in or under water; metaph., βεβαπτισμένοι soaked in wine, Plat.; ὀφλήμασι βεβ. over head and ears in debt, Plut.
to baptize, τινά NTest.:—Pass., βαπτίζεσθαι εἰς μετάνοιαν, εἰς ἄφεσιν ἁμαρτιῶν id. NTest.:—Mid. to get oneself baptized, id. NTest.
Verb-APP-NPM — Verb · aorist · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-APP-NPM Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine
81 occurrences in the New Testament, rendered 27 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 76 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
Ἐπὶ δὴ τοιαύταις ἀποφάσεσι καὶ γνώμαις ἆρ’ οὐκ ἄξιον τὸ Ζηνώνειον ἐπιφωνῆσαι, ὅτι „θᾶττον ἂν ἀσκὸν βαπτίσαι τις πλήρη πνεύματος ἢ βιάσαιτο τῶν σπουδαίων ὁντινοῦν ἄκοντα δρᾶσαί τι τῶν ἀβουλήτων“;
καὶ πρῶτον μὲν ἑώρων τοὺς νέοντας τῶν οἰκετῶν καὶ φίλων, ἔπειτα προαχθέντος καὶ τοῦ μειρακίου τῷ καὶ τὸν Ἡρώδην παροξῦναι, τῶν φίλων οἷς ταῦτα ἐπιτέτακτο σκότους ἐπέχοντος βαροῦντες ἀεὶ καὶ βαπτίζοντες ὡς ἐν παιδιᾷ νηχόμενον οὐκ ἀνῆκαν, ἕως καὶ…
πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύνανται: κελεύεις δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἢ δύο.
οι … … … Φοιβάμμωνα βάπτισαι καὶ χ … καὶ κελλαρικῶν, καὶ καταξίωσον
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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
βάπτισμα refers to the act or result of baptism, derived from βαπτίζω. It encompasses both the religious rite of baptism and a metaphorical sense of overwhelming afflictions, as seen in passages like Mark 10:38-39 and Luke 12:50. The term is notably used in the New Testament to describe both John's baptism and Christian baptism, appearing in verses such as Matthew 3:7 and Romans 6:4.
βάπτισμα. -ros, τό, (βαπτίζων, a word peculiar to N. T. and eccl. writ., immersion, submersion ; 1. used trop. of calamities and afflictions with which one is quite overwhelmed : Mt. xx. 22 sq. Rec.; Mk. x. 38 sq.; Lk. xii. 50, (see βαπτίζω. I. 3). 2. of John’s baptism, that purificatory rite by which men on confessing their sins were bound to a spiritual reformation, obtained the par-
βάπτισμα. The word is restored by the editor in the new fragment of an uncanonical Gospel, P Oxy X.1224, Fr. 2 verso +4 (iv/A.p.) τί β]ά[πτισμ]α καινὸν [κηρύσσειν (sc. φασὶν) ‘*what is the new baptism that they say thou dost preach?” —where for B. κηρύσσειν he compares Mk 14, and for the likelihood of questions concerning a ‘‘ new baptism,” Jn 41". That the noun is “ peculiar to NT and eccl. writ.” (Grimm) is of coarse natural: the new use to which the verb was put as a ¢erm. techn, demanded a corresponding noun. The same may be said of βαπτισμός and βαπτιστής, which only occur certainly in Josephus’s account of John the Baptist : see further 5.7. βαπτισμός.
βάπτισμα (baptisma) — baptism.
βάπτ-ισμα, ατος, τό,
baptism, [NT]
βάπτισμα
baptisma
from 907; baptism (technically or figuratively):--baptism.
see GREEK for 907
βάπτισμα, ατος, τό
n.n.
the rite or ceremony of baptism
βάπτισμα baptism, NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. In warm countries this connection is probably even closer than in colder climates; and hence the frequency of ablution in the religious rites throughout the East. Baptism in the name of the Father, Son and Holy Ghost is the rite or ordinance by which persons are admitted into the Church of Christ. It is the public profession of faith and discipleship. Baptism signifies-- A confession of faith in Christ; A cleansing or washing of the soul from sin; A death to sin and a new life in righteousness. The mode and subjects of baptism being much-controverted subjects, each one can best study them in the works devoted to those questions. The command to baptize was co-extensive with the command to preach the gospel. All nations were to be evangelized; and…
The holy ordinance by which persons are admitted as members of the Christian community. It is administered in the name of the Father, the Son, and the Holy Ghost; and is a visible and public profession of faith in Christ and his salvation, of vital union with him, of the obligation to live a new life according to his precepts and in his service, and of the expectation of sharing in his glorious and heavenly immortality. It is not by any means to be regarded as a regenerating ordinance, though significant of regeneration. It was established in the Christian church by Christ and his apostles, and is binding on his followers to the end of time. The use of water in this ordinance is grounded in part on its qualities as the great element of purification, and on the rites of the ancient dispensation, in which "water and blood: were the divinely appointed symbols of moral renovation and…
→ JOHN'S Mt 3:5-8,11,13-16; 21:25; Mr 1:4,5,8-10; 11:30; Lu 3:7,8,12,21; 7:29,30; 20:4; Joh 1:25,26,28,31,33; 3:23; 10:40; Ac 1:5,22; 10:37; 11:16; 19:3,4
→ CHRISTIAN Mt 28:19; Mr 16:16; Joh 3:5,22; 4:1,2; Ac 1:5,22; 2:38,41; 8:12,13,16,36-38; 9:18; 10:46-48; 16:14,15,33; 18:8,25; 19:4,5; 22:16; Ro 6:3,4; 1Co…
21 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 20 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
περὶ μὲν τοῦ ὕδατος γέγραπται ἐπὶ τὸν Ἰσραήλ, πῶς τὸ βάπτισμα τὸ φέρον ἄφεσιν ἁμαρτιῶν οὐ μὴ προσδέξονται, ἀλλ̓ ἑαυτοῖς οἰκοδομήσουσιν.
εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ;
Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε: ταῦτα πάντα προειπόντες, βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν ὕδατι ζῶντι.
μεταγη … … … … … βάπτισμα ὃ εἶδες κατὰ τὴν ἐκτροπὴν
ὅτι μνημόνευσον τὸν ὅρκον σου περὶ τῆς ἁγίας ἐκκλησίας ἐν τῇ ἡμέρᾳ τῇ καλουμένῃ βαπτίσματος καὶ τὰ ῥήματα ἣν ἔδωκά σου· μνημόνευσον καλῶς. καὶ πολλὰ προσαγορεύω τῷ ἀδελφῷ Θεοδώρῳ
The Greek word Ἰωάννης (transliterated as Ioannes) is a proper noun meaning "John." It is derived from the Hebrew name יוֹחָנָן (Yochanan) and refers to several biblical figures, including John the Baptist, John the Apostle, John the father of Peter, and John Mark. The New Testament frequently uses this name, appearing in various forms across different verses.
Ἰωάνης (Rec. -ννης, q.v.; cf. Dalman, Gr., 142; Tdf., Pr., 79; WH, App., 159; Bl., § 3, 10; 10, 2), -ου, dat., -ῃ (but in Mt 11:4, Lk 7:18, 22, Re 1:1, -ει), acc., -ην, ὁ (Heb. יוֹחָנָן, LXX: Ἰωανάν, II Ch 23:1, al.; -ννάν, Je 47 (40):8, al., Aq.), Hellenized form of Ἰωανάν,
Ἰωάννης (Iōannēs) — John.
Ἰωάνης (Rec. ννης, which see; cf. Dalman, Gr., 142; Tdf., Pr., 79; WH, App., 159; Bl., §3, 10; 10, 2), -ου, dative, -ῃ (but in Mat.11:4. Luk.7:18, 22 Rev.1:1, ει), accusative, -ην, ὁ (Heb. יוֹחָנָן, LXX: Ἰωανάν, 2Ch.23:1, al.; -ννάν, Je 47 (40):8, al., Aq.), Hellenized form of Ἰωανάν,
John ( I Est.8:38(41)*), viz.,
1. John the Baptist: Mat.3:1, al.
Ἰωάννης
Ioannes
of Hebrew origin (3110); Joannes (i.e. Jochanan), the name of four
Israelites:--John.
see HEBREW for 03110
Ἰωάννης, ου, ὁ
n.m.
John
Ἰωάννης Iōannēs 135x
also spelled Ἰωάνης, Joannes, John, pr. name (1) John the Baptist, Mt. 3:1, et al. (2) John, son of Zebedee, the apostle, Mt. 4:21, et al. (3) John, surnamed Mark, Acts 12:12, et al. (4) John, the high-priest, Acts 4:6
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
John
(1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown.
(2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).
(3.) THE APOSTLE, brother of James the “Greater” (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp.…
the same name as Johanan, a contraction of Jehoanan, Jehovah’s gift . One of the high priest’s family, who, with Annas and Caiaphas, sat in judgment upon the apostles Peter and John. (Acts 6:6) The Hebrew name of the evangelist Mark. (Acts 12:12,25; 13:5,13; 15:37)
1. THE BAPTIST, the forerunner of our Lord Jesus Christ, was the son of Zacharias and Elisabeth, and was born about six months before Christ, as Reland and Robinson suppose at Juttah, Jos 21:16 Lu 1:29, a town some five miles south of Hebron, but according to tradition at a place about four miles west of Jerusalem. Several Old Testament predictions found their fulfillment in him. See Isa 40:3 Mt 3:3 Mal 3:1 4:5 Mt 11:14. His birth, name, and office were also foretold by the angel Gabriel to his father Zacharias while ministering at the temple altar. Several other…
the grace or mercy of the Lord
136 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 134 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.
οἱ δὲ τὰς μὲν ἐνεπίμπρασαν τὰς δὲ διήρπασαν πορευθέντες, τήν τε Ἰωάνου λεγομένην καὶ Δάνα καὶ Ἀβελάνην καὶ ἄλλας πολλάς.
FrA αλλα … Ἰωάνης … πο επι … … τοῦ ε … … ἕπτα καί … ιου ν
τοῦ λόγου περὶ τοῦ προτέρου ιθ ἔτους καὶ ιη ἔτους καὶ ια ἔτους. Αὐρήλιος Ἰωάννης ἔγραψα τὰ ὅλα. ἔτους κα καὶ ιγ Ἁθὺρ ιζ.
μου ἀρουρῶν περὶ κώμην Καρανίδα πυροῦ ἀρτάβας τέσσαρας ἥμισυ, γίνονται ἀρτάβαι δ 𐅵. Αὐρήλιος Ἰωάννης ἔγραψα τὰ ὅλα. ἔτους ιε καὶ γ Ἁθὺρ κα.